Skip to main content

Full text of "How Britains Biggest Racists and Financiers Created Zionism - by Mark Burdman"

See other formats

How Britain's Biggest Racists 
Created Zionism 

by Mark Burdman 

There is one man who can properly be regarded as the father of Zionism and Nazism: 
Benjamin Disraeli. To omit Disraeli from a central place in the 19th century 
development of Zionism, agent historian Barbara Tuchman once said, "would be as 
absurd as to leave the ghost out of Hamlet." As prime minister under Victoria in the 
1870s, Disraeli was the overseer of Britain's imperial design to secure a "homeland" for 
Jews as a British outpost in the Middle East, and a secret document authored by 
Disraeli became the manifesto for early Zionism in Europe. That much is admitted on 
the public record. 

What's hidden are Disraeli's motivations. In the 40 novels he also authored, Disraeli 
called for an Aryan-Semitic alliance to form an organized superior "Caucasian race" that 
was destined to rule the world with British power and the Hebrew-centered "sacred 
mysteries of the East." This was the counter-cult to the rising demand for 
industrialization and progress throughout Europe, the United States, and the Arab 
world. As we shall show, Nazism and Zionism were the hideous twin offspring of the 
same Anglican racist mother. 

Disraeli himself was the son of an early British cultist, Isaac D'Israeli, a dilettantish 
figure and literary critic associated with circles around the Edinburgh Review and Sir 
Walter Scott. Nominally a Jew by name, Isaac D'Israeli was involved in the Isis cult 
worship of these circles and encouraged his son to study Jesuit teachings and explore 
other pagan anti-Christian teachings. The Walter Scott clique was the originator of 
numerous myths and cults conduited into Europe, including the Odin cult in Germany 
that supplied a mythical history for Nazism. 

Early in his political literary career, Disraeli made two important connections. The first 
was to the up-and-coming Rothschild family. The most notable Hofjuden ("Court Jew") 
family of Britain patronized Disraeli's activities and Disraeli wrote in a letter, "I have 
always been of the opinion that there cannot be too many Rothschilds." 

Secondly, he was introduced to Edward Bulwer- Lytton, an arch-priest of the Isis cult in 
Britain. Bulwer- Lytton was the author of the Last Days of Pompeii : which promulgated 
the Isis cult and the novel Rienzi. The latter supplied the story for one of Wagner's first 
operas which became another manifesto of Nazism. Bulwer- Lytton and his son were 
both to serve as Colonial and India Office secretaries during the mid-nineteenth 
century. Bulwer-Lytton's novels became the seminal tracts for a whole variety of cults 
devoted to spreading the cult of Isis directly or in other guises. Those included the 1848 
creation of the Pre-Raphaelite Brotherhood, the 1860s Metaphysical Society and 
Masonic Rosicrucian Lodge, the 1880s creation of the Isis-Uranus Temple of the 
Hermetic Students of the Golden Dawn, the Theosophy Society founded by Madame 
Blavatsky, who published Isis Unveiled and The Cabala Unveiled, and end-of-the- 
century grotesqueries like the Cannibal Club and the Suicide Society. There was one 
aim behind all these cults: the formation of ritual worship cults for the creation of 
terrorists, environmentalists, anarchists, and other zombified enemies of progress that 
could be deployed against whatever obstacle stood in the way of Britain's imperial 

Disraeli's own initiation into the Isis cult came with an early 1830s trip to the countries 
of the Mediterranean, a trip that took him to Malta, the home base of the Knights of St. 
John of Jerusalem, Greece, Egypt, and Palestine, the latter two for extended stays. In 
Greece, the future prime minister expounded on the theme of the "Oriental background 
of Hellenistic civilization. ' According to Disraeli, "in art the Greeks were the children of 
the Egyptians, ' the originators of Isis. The trip provided Disraeli with his hallucinatory 
raw material for his "cabalistic" 1830s-1840s novels, which according to one of their 
Rothschild-modeled characters, Sindonia, were aimed at "penetrating the great Asian 
mystery." Upon his return from the Near East, Disraeli set to work on writing Alroy, his 
first call for a return to Palestine. 


The first British cries for a return to Palestine were sounded when Napoleon conquered 
Egypt. In entering Egypt with the idea of creating a modern nation in this country that 
had fallen to the rule of the homosexual Mamluks, Napoleon was carrying out the Grand 
Design of the great 17th century humanist Gottfried Wilhelm Leibniz. That Grand 
Design, the design of humanist republicans in the United States, France and elsewhere, 
called for industrializing Asia, the Near East, and Africa — the Third World — as a 
means of advancing the process of industrialization of Europe and America. Leibniz's 
special project for conquering Egypt to open the Mediterranean as a trade route for a 
France-centered European trade drive was coopted in full by Napoleon in the 1790s. 

When Napoleon's troops landed in Egypt, the British press shrieked in. loud headlines: 
"Napoleon: Plagiarist of Leibniz." 

Upon arriving in the Near East, Bible in one hand, Koran in the other, Napoleon made 
an appeal for an ecumenical alliance of Christianity, Islam, and Judaism to bring the 
Near East under the hegemony of republican forces in Europe. Within this ecumenical 
framework, Napoleon called for the return of Jews to Palestine as a crucial input for the 
development of the entire region. 

Upon routing Napoleon from Egypt, the British moved quickly to subvert the potential 
the project had represented. First, through agents like explorer and profiler Richard 
Burton, the British Foreign Office set about infiltrating Islam with overlays of Isis cult 
mythology through Sufism and other cults. Secondly, Zionism emerged as a 
fundamental tool to secure British imperial designs. 

In the first decade of the 19th century, a few ideologues pushed for the Palestine 
return perspective as an anti-French weapon; not until the 1830's did leading British 
policy makers, however, turn Zionism into a live operation, and the search began for 
Jews who could be duped, coerced, or threatened into allying with the scheme. Except 
for a few Hassidic elements in Eastern Europe, Zionism had little attraction for Jews. 
Western European and American Jews were celebrating the recently won achievements 
of emancipations brought with the Napoleonic Code to Europe and republicanism. 
Eastern European Jews in Poland, Russia, and elsewhere eagerly awaited the process of 
industrialization and de-ghettoization of their countries. And for every one or two who 
trekked off to Palestine to worship the land of Mother Zion, tens of thousands of Jews 
migrated to the "Promised Land" — the United States. 


The first important impetus for Zionism from Britain came with the formation of an 
"Evangelical Revival." Its best-known preacher came from the highest ranks of the 
British aristocracy: Anthony Ashley Cooper, the seventh Earl of Shaftesbury. The revival 
was the promotion of an anti-Vatican, anti-French "Anglican Israel" movement which 
called for the restoration of British-sponsored Jews to a "homeland" in Palestine. 

Shaftesbury sounded the trumpet for a "Second Advent" of the Messiah. Calling for a 
"return to Hebraism," the Anglican Earl molded the Old Testament doctrines into a 
weapon against the humanist hopes of Europe's Jews and against "continental 
rationalism and revolution." In one telling outburst on this theme, Shaftesbury attacked 
science as follows: "Revelation is addressed to the heart and not to the intellect. God 
cares little comparatively for man's intellect. He cares greatly for man's heart. Two 
mites of faith and love are of infinitely higher value to Him than a whole treasury of 
thought and knowledge. Satan reigns in the intellect; God in the heart of man." 

By the 1820s, Shaftesbury's irrationalists were compiling a monthly periodical entitled 
"Jewish Intelligence," under whose auspices missionaries were sent to Eastern Europe 
to proselytize for the Anglican "return to Israel" doctrine to Jews. 

As a result of this mission, Shaftesbury was to write in late 1838 of a "resurgence of 
feeling" among Jews in Russia and Poland that the moment "for the turning of their 
captivity was nigh at hand." He described images of Jews "once they felt the soil of 
Palestine beneath their feet ... again becoming agriculturists"; and of Jews' willingness, 
by nature, to "implicitly obey... the existing form of government, "(emphasis added) 

For this racist claptrap, Shaftesbury has been called a "Zionist-before-the-fact," and 
during the 19th century membership in his Jews' Society (or the London Society for 
Promoting Christianity Among the Jews) was occasionally cited as proof of insanity 
before a Lunacy Commission established in London. 

But exactly such insanity became a centerpiece of British Near East strategy during the 
1838-40 period, under the aegis of Shaftesbury in-law, British Foreign Secretary Lord 
Palmerston, the same Lord Palmerston who was overseeing the establishment of 
Scottish Rite freemasonry cults across the globe. 

Palmerston's turn toward Zionism as a useful tool was again the result of a renewed 
threat of an Egyptian-French alliance. Egyptian leader Mohammed AN had conquered 
much of Syria and Palestine beginning in 1832, and he had established allies in both 
these areas. Mohammed AN was a strong believer in development and had secured the 
first major imports into the Arab East of the technologies, skills, and trained manpower 
that had transformed the European nations into modern, industrial societies. The 
Egyptian ruler was threatening to catalyze a "bonapartist" momentum throughout the 
Islamic world which would reverse centuries of stagnation and would jeopardize two 
centuries of British East India Company-Levant Company control of the region. To 
"check any.. .evil designs of Mohammed AN or his successor," Palmerston was by 1838 
quite ready to set in motion the proposals of Shaftesbury and several other Church of 
England and Church of Scotland officials for a Jewish Palestine. In 1839, a Foreign 
Office outlet, the London Globe, ran a series of articles envisaging the mass settlement 
of Jews in the context of the establishment of an independent state in Syria and 
Palestine — without, of course, there being any Jews to enlist in such a mission. 

This fact did not stop Palmerston from exclaiming in an August 1840 memorandum, 
"There exists at the present time among the Jews dispersed over Europe, a strong 
notion that the time is approaching when their nation is to return to Palestine." 
Palmerston "strongly recommended" that the Turkish Sultan be persuaded "to hold out 
every just encouragement to the Jews of Europe to return to Palestine." 

During the same month, the Times of London reported on a scheme to "plant the 
Jewish people in the land of their fathers." The Times praised Lord Shaftesbury's 

"practical and statesmanlike" efforts to this end. According to the article, Shaftesbury 
was in the process of "canvassing ... Jewish opinion" to see how both masses of Jews 
and rich Jews "felt about a return to the Holy Land," and to see "how soon they would 
be ready to go back." 

In preparation for this new exodus, Shaftesbury appointed an "Anglican bishopric" in 
Jerusalem to be overseen by a converted Jew, "an Israelite belonging to the Church of 
England." This Reverend Alexander was also a professor of Hebrew and Arabic at the 
King's College. 

Zionists for the Queen 

The Zionist project, however, would have remained a harebrained scheme of 
Shaftesbury and his brother-in-law had it not been for the "in field" operations of 
Charles Henry Churchill, the progenitor of the British warmongering tradition of 
Lawrence of Arabia and Henry Kissinger. 

Churchill was in the British army that defeated Mohammed AN in 1840 and was one of 
the intelligence officers assigned in the late 1830s to foment anti-French tribal uprisings 
against the French and pro-French Maronite Christians in Mount Lebanon. Working 
primarily among the Druze tribes, Churchill was responsible for instigating bloodbaths in 
the regions matched only by the Lebanese civil war set off by Kissinger in 1975. 

A deliberate consequence of Churchill's tribal provocations was an environment of terror 
and tension throughout the Levant area. In an incident that gained international 
publicity, a Jew was accused of committing ritual murder involving the death of a friar 
in Damascus. The facts surrounding the case have never come to light, but it was the 
British that gained by playing both sides in the international uproar. First, the 
prosecution of the Jew in question gave a new impetus to Shaftesbury propaganda 
about the "protestant duty toward Jews," and the call to bring in Jews to the region for 
an anti-French, anti-Vatican crusade. Secondly, the incident gave a sudden shot in the 
arm to "Jewish nationalism" as press coverage induced a wave of paranoia throughout 
the world's Jewish communities. Hofjuden Moses Montefiore, the first Jew to become a 
member of Queen Victoria's Most Venerable Order of the Knights of Saint John of 
Jerusalem, made a much-publicized investigatory trip to the Levant accompanied by 
several continental European Jewish leaders. 

Within Damascus, Churchill pleaded with the city's Jews to remember first, that 
"England was the most constant and loyal friend of the Jews"; second, that Palestine 
was still "echoing with the songs of the Daughters of Zion"; and third, that hopes were 
growing that "the hour of liberation of Israel was approaching." Churchill's speech was 
called the "first public Zionist manifestation." Then, on June 14, 1841, Churchill wrote 
the following astounding letter to Montefiore: 

I cannot conceal from you my most anxious desire to see your countrymen 
endeavor once more to resume their existence as a people. I consider the object 
to be perfectly obtainable. But two things are indispensably necessary. Firstly, 
that the Jews will themselves take up the matter universally and unanimously. 
Secondly, that the European Powers will aid them in their views. It is for the 
Jews to make a commencement. Let the principal persons of their community 
place themselves at the head of the movement. Let them meet, concert, and 
petition. In fact, the agitation must be simultaneous throughout Europe The 
result would be that you would conjure up a new element in Eastern diplomacy— 
an element which under such auspices as those of the wealthy and influential 
members of the Jewish community could not fail only of attracting great 
attention and of exciting extraordinary interest, but also of producing great 

Continuing that "these countries must be rescued from the grasp of ignorant and 
fanatical rulers," Churchill "predicted" the imminent collapse of the Ottoman Empire and 
swore that "progress" could never be achieved "under the blundering and decrepit 
despotism of the Tucks of the Egyptians." 

Churchill went on: 

What a great advantage it would be, how indispensably necessary, when at 
length the Eastern Question comes to be argued and debated with this new ray 
of light thrown around it, for the Jews to be ready and prepared to say, 'Behold 
us here all waiting, burning to return to that land which you seek to remold and 
regenerate. Already we feel ourselves a people. The sentiment has gone forth 
amongst us and has been agitated and has become to us a second nature; that 
Palestine demands back again her sons— I say it is for the Jews to be ready 
against such a crisis in diplomacy. 

Emphasizing that "the hour is nigh at hand when the Jewish people may justly and with 
every reasonable prospect put their hands to the glorious work of National 
Regeneration," Churchill concluded with a personal appeal to Montefiore as the "most 
likely to take the head in such a glorious struggle for national existence." 

With the exception of Montefiore, who was already running colonization projects into 
Palestine, and a handful of others, however, Churchill's words met with no response. 
Forced to tone down his insistence on the creation of a "Jewish Kingdom," Churchill 
undauntedly wrote in 1842, "I trust every effort will be made by the Jews to accomplish 
the means of living amidst those scenes rendered sacred by ancient recollection and 
which they regard with filial affection." Only the "dread of insecurity of life and 
property," he claimed, "has hitherto been a bar to the accomplishment of their natural 

To encourage this "natural desire," Churchill appealed for a mission of high-level Jewish 
personalities to go to Eastern Europe to "endeavor to ascertain the feelings and wishes 
of the Jews in the rest of Europe on a question so interesting and important" as the 
"prospective regeneration" of "their country." 

Several years later, in his 1853 book Mount Lebanon, Churchill echoed Disraeli's 
excitement over a prospective "British-Eastern" quasi-mystical alliance: 'This East, which 
may yet become the seat and centre of the Universal Reign! — it also has claims on 
England's watchful vigilance and sympathising care and already invokes her guardian 
Aegis.... It must be clear to every English mind, that if England's Oriental supremacy is 
to be upheld, Syria and Egypt must be made to fall more or less under her sway of 

Churchill's scenario was put "on hold" until the Balfour Declaration of 1917, following 
the dismantlement of the Ottoman Empire during World War I. Nevertheless, pseudo- 
mystical and imperial propaganda for "Jewish restoration" kept coming forth from 
London throughout the 1840s and 1850s under such noteworthy titles as "An Appeal in 
Behalf of the Jewish Nation, in Connection with British Policy in the Levant"; "India and 
Palestine: Or the Restoration of the Jews Viewed in Relation to the Nearest Route to 
India"; and "A Statement to the Queen, the Parliament and the People of England, in 
Favor of the Restoration of the Jews." Most of these documents were produced by the 
British and Foreign Society for Promoting the Restoration of the Jewish Nation to 
Palestine. Such pressure continued through the 1850s, including periodic interventions 
by Shaftesbury and one appeal by a British consul in Jerusalem to "persuade Jews in a 
large body to settle here as agriculturists." However, little concretely was done until the 

At that point, the defeat of France in the Franco-Prussian War afforded the British some 
maneuvering room. In that decade, the British sent South African Lawrence Oliphant to 
conduct a feasibility study for settlement in Palestine. His report back stated that a 
Jewish state in Palestine would ensure the "political and economic penetration of 
Palestine by Britain." Oliphant's efforts won an official endorsement by the British 
government of a Jewish state-settlement scheme in Jordan. The British government 
intervened in European continental affairs to obtain a "charter of rights for the Jews of 
southeastern Europe," particularly Romania. 

The head of that British government was Benjamin Disraeli. In 1877, the British Prime 
Minister wrote a blueprint for a Zionist state in Palestine under British rule; the 
document was published anonymously and put into circulation in Vienna. 

"Race Is All" 

With his 1877 blueprint for a Zionist state in Palestine, Disraeli was putting into practice 
the fantasies of his early literary career. In 1832, the future prime minister had written 

a novel entitled Alroy , the story of a Jewish return to Palestine based on a 12th century 
rebel against the Baghdad caliphate named Alroy who portrayed himself as the Messiah. 
In a later letter, Disraeli described Alroy as his "ideal ambition." 

To the ordinary layman, Disraeli's some 40 novels of the 1832-47 period must appear 
as a rambling stream of inchoate fantasy. They are in fact political documents in coded 
form for communication to the set of cultists around high priest Edward Bulwer-Lytton. 
They are as important as the 1877 blueprint in defining the Universal Reign of which 
the return to Palestine was but a part. 

In the novel Alroy, in which Disraeli constructed his "supernatural machinery," Alroy's 
mentor declares: "You ask me what I wish. My answer is, a national existence, which 
we have not. You ask me what I wish: my answer is Jerusalem. You ask me what I 
wish: my answer is, the Temple, all we have forfeited, all we have yearned after, all we 
have fought for, our beauteous country, our holy creed, our simple manners, and our 
ancient customs." 

This and like passages have been interpreted by several Disraeli biographers as an 
autobiographical expression of his "pride of race." Later Disraeli made clear the 
geopolitical direction of his pride: England, unlike France, "despite her deficient and 
meagre theology, has always remembered Zion." 

England, is not, however, deficient in cultism. In a later "eastern" novel, Tancred, 
Disraeli writes about a malcontent duke's son whose affection for "the East" is given 
shape by Sidonia, the fictional Lionel Rothschild. Sidonia tells the hero: "It appears to 
me that what you want is to penetrate the great Asian mystery." 

What follows is an elaboration of the cult of Isis in Zionist garb. Tancred goes through a 
series of dreamlike hallucinations with the suggestively named Eva while he is in 
Jerusalem. The daughter of a Jewish banker, Eva is the Jewish mother-cult figure. She 
repeats a single theme to Tancred: the centricity for world-religion of the Jewish mother 
of Christ. "I am of the same blood of Mary whom you venerate, but do not adore.... The 
Mother of God." 

Once the Mary-Eva figure is made central (as expressed in a later Disraeli work, "a 
Jewess is the Queen of Heaven"), Disraeli proceeds to explain the literal Hebraic origins 
of Christianity. In this, he denigrates the New Testament supersession of the Old 
Testament with the New Dispensation or the Judaic recognition of a New Dispensation. 
He denies the Christ's divine-in-human nature, the basis upon which Neoplatonic 
Christianity celebrates man's process of self-perfection. 

But opposition to perfectibility — to human progress — is exactly what Disraeli attempts 
to promulgate through his Eva-Mary mother-cult. Tancred pleads with Eva for "her 
race" to "send forth a great thought" that would "breathe a new spirit into the whole 

scope" of "unhappy Europe." But she moans in response: "No, no, it is impossible. 
Europe is too proud, with its new command over nature, to listen even to prophets. 
Levelling mountains, riding without horses, sailing without winds, how can these men 
believe that there is any power, human or divine, superior to themselves?" Tancred 
humbly answers, "Europe is not happy. Amid its false excitement, its bustling invention, 
and its endless toil, a profound melancholy broods over its spirit and gnaws at its heart. 
In vain they baptise their tumult by the name of progress; the whisper of a demon is 
ever asking them, 'Progress, from whence to what? ... Europe, that quarter of the globe 
to which God has never spoken, Europe is without consolation." 

Some flat-nosed Frank, full of bustle and puffed up with self-conceit (a race 
spawned perhaps in the morasses of some northern forest hardly yet cleared) 
talks of Progress! Progress to what, and from where? Amid empires shrivelled 
into deserts, and the wrecks of great cities, a single column or obelisk of which 
import for the prime ornament of their mud-built capitals, amid arts forgotten, 
commerce annihilated, fragmentary literatures, and populations destroyed, the 
European talks of progress, because by an ingenious application of some 
scientific requirements, he has established a society which has mistaken comfort 
and civilization. 

To destroy Europe, Britain needs control over the Near East-Asian land mass, and the 
spawning of cults of backwardness throughout the Islamic-Arab world. In Tancred, a 
Lebanese ruler invites "the Queen" to take over India and Egypt — exactly the two vital 
strategic areas that Disraeli consolidated during his premiership: "Let the Queen of the 
English collect a fleet ... transfer the seat of her empire from London to Delhi.... We will 
acknowledge the Empress of India as our Sovereign and secure for her the Levantine 
coast She shall have Alexandria as she now has Malta." 

Simultaneously, "a great religious truth on the Persian and Mesopotamian plane" could 
be used to "revivify Asia. It must spread. Asia revivified would act upon Europe The 
greater part of Europe is as dead as Asia." 

In succeeding novels, Disraeli divulges the secret of his Universal Reign. Race — not 
progress — is the basis of human civilization, and the "Semitic" and "Aryan" 
components of the Caucasian race are superior over other and "mixed" breeds. 

In one novel, Disraeli states: 'Progress and reaction are but words to mystify the 
millions. They mean nothing, they are nothing, they are phrases and not facts. All is 
race. In the structure, the decay, and the development of the various families of man, 
the vicissitudes of history find their main solution." Says Sidonia (Rothschild): "All is 
race, there is no other truth." 

In the late novel Endymion, Sidonia appears again, and identifies five racial "varieties": 
Caucasian, Mongolian, American, Ethiopian, and Malayan. The Caucasian is subdivided 

into Aryans (in turn subdivided into English and Greeks) and the Semites, comprising 
the Arabs, of which the Jews are the "finest embodiment." "The Hebrew," Sidonia 
exclaims, "is an unmixed race.... The Mosaic Arabs are the most ancient, if not the only, 
unmixed blood that dwells in cities. An unmixed race of a first-rate organization are the 
aristocracy of nature. Such excellence is a positive fact ... perceptible in its physical 
advantages, and in the vigor of its unsullied idiosyncrasy." 

That is, the "superiority" of the "Jewish race." Speaking of the Jews in one nonfiction 
work, Disraeli claims, "It is in vain to attempt to baffle the inexorable laws of nature 
which have decreed that a superior race shall never be destroyed or absorbed by an 
inferior." Again, Sidonia says in the 1844 novel Coningsby: "The fact is that you cannot 
destroy a pure race of the Caucasian organization. It is a physiological fact; a simple 
law of nature No penal laws, no physical tortures, can effect that a superior race should 
be absorbed in an inferior, or be destroyed by it. The mixed persecuting races 
disappear; the pure persecuted race remains." Sidonia's attitude is elaborated in 
Endymion: "To the unpolluted current of their Caucasian structure, and to the 
segregating genius of their great Lawgiver, Sidonia ascribed the fact that they had not 
been long ago absorbed among those mixed races, who presume to persecute them, 
but who periodically wear away and disappear, while their victims still flourish in all the 
primeval vigor of the pure Asian breed." 

Disraeli conjures up the myth of "Jewish world power" — in a manner hardly matched 
by the most acute anti-Semites on the Anti-Defamation League's payroll. The nature of 
acfr/a/British-Hofjuden influence over finance and diplomacy is obscured by identifying 
the power base as "the Jews," or "the Semites." 

In Endymion, Disraeli writes: 

The Semites now exercise a vast influence over affairs by their smallest though 
most peculiar family, the Jews. There is no race gifted with so much tenacity, 
such skill in organization. These skills have given them an unprecedented hold 
over property and illimitable credit. As you advance in life and get experience in 
affairs, the Jews will cross you everywhere. They have been stealing into our 
secret diplomacy, which they have almost appropriated; in another quarter of a 
century, they will claim the share of open government. 

Sidonia lectures Coningsby on the "vast influence on the affairs of Europe" exercised by 
"the Jewish mind." Making such statements as "the first Jesuits were Jews," Sidonia 
proceeds to describe this "vast influence," weaving a web of his "Jewish contacts" in 
positions of power all across Europe, and concluding: "So you see ... the world is 
governed by very different personages to what is imagined by those who are not 
behind the scenes." These "personages," Sidonia affirms, all come from the "pure races 
of Caucasus," who will prevail over "some mongrel breed." 

The next, inevitable step is to formalize the Semitic race — Anglo-Saxon alliance as the 
superior "pure Caucasian race" to dominate the globe. "Vast as the obligations of the 
whole human family are to the Hebrew race," Disraeli is quoted by one of his 
biographers, "there is no portion of the modern population so much indebted to them 
as the British people." 

In a public speech, Disraeli stated: 

The Jews represent the Semitic principle; all that is spiritual in our nature They 
are a living and the most striking evidence of the falsity of that pernicious 
doctrine of modern times, the natural equality of man The natural equality of 
man now in vogue, and taking the form of cosmopolitan fraternity, is a principle 
which, were it possible to act on it, would deteriorate the great races and 
destroy all the genius of the world. What would be the consequence on the great 
Anglo-Saxon republic, for example, were it citizens to secede from their negro 
and coloured populations?... The native tendency of the Jewish race, who are 
justly proud of their blood, is against the doctrine of the equality of man. 

Finally, in his 1870 novel Lothair, the first Zionist comes full circle to Nazism, speaking 
through an Aryan race anti-Semitic ideologue. Named after the Greek sun god Phoebus, 
the character exclaims, "Welcome to an Aryan clime, an Aryan landscape, and an Aryan 
race. It will do you good after your Semitic hallucinations.... Nothing can be done until 
the Aryan races are extricated from Semitism." 

Citing these and like passages, Disraeli biographer Cecil Roth, a leading British Zionist 
himself, was forced to conclude: "Disraeli's concept of 'race' was as unsound 
scientifically and historically as that of the Nazis Moreover, the support of his reputation 
helped to give respectability to the preposterous racial principle and to establish it as a 
serious doctrine on the Continent Disraeli was among the spiritual ancestors of the Nazi 
brand of anti-Semitism in our own day." (emphasis added) 

Oxford and Palestine 

In 1862, the future British King Edward VII, then the Prince of Wales, made a well- 
publicized tour of the Holy Land, the first English crown claimant to do so in nearly 600 
years. The impetus for the trip was the establishment that year of protectorate by 
France over Lebanon-Syria's Christian population after a bloody massacre of pro-French 
Maronites in 1860. Expressing the mood in London at this proposition, British Foreign 
Secretary Lord John Russell blustered: "We do not want to create a new Papal state in 
the East and to give France a new pretext for indefinite occupation," and to this end, 
the Prince of Wales had been dispatched to the Holy Land. 

But the prince's trip had a broader significance: for the first time the British crown itself 
openly adopted Zionism as its policy. No longer simply the obsession of the inner cult 

elites like Shaftesbury, Disraeli, and Bulwer-Lytton, Zionism, beginning with the trip by 
Edward, became an open option for which the British oligarchy collectively began to 

1862 also marked the year that renegade socialist Moses Hess in Germany authored his 
book Rome and Jerusalem, becoming the first continental Jew of prominence to declare 
that "the hour had struck" for the return of "the Jewish race" to Palestine. Hess 
proposed the founding of a Zionist state in Palestine along with the founding of an 
Italian state in southern Italy to be run by Mazzini's "Young Italy" organization. 

On his trip Prince Edward was surrounded by an entourage of Zionist propagandists 
gleaned from the dens of Oxford and Cambridge. His guide was Oxford church historian 
Dean Stanley, the author of Sinai and Palestine and The History of the Jewish Church, 
both emphasizing the "Jewish roots of Christianity." Stanley was only one of a gaggle of 
"scholars" whose intended purpose was to turn Disraeli's mad utterings about the 
foundations of Christianity in his novels into the hegemonic doctrines of Britain's most 
prestigious scholarly institutions. At Oxford, Stanley worked with Benjamin Jowett, the 
fraudulent translator of Plato, who during the 1850s and 1860s used his post at Oxford 
to spread the idea that the Jewish prophets — many of whom were known by Jowett to 
be agents of the Babylonian oligarchy — were the "schoolmasters of the ages" and 
those to whom "our age owed its moral feelings." 

Others of the early 1860s elite at Oxford included Edward Pusey, the leader of the so- 
called Oxford Movement, which also included the Jesuit heretic Cardinal John Henry 
Newman. Pusey was Oxford's Regius Professor of Hebrew, from which chair he "gave 
nine lectures a week to teach divinity students a full idiomatic knowledge of the 
language of the Old Testament for the better understanding of God's word." Then there 
was Matthew Arnold, a Professor of Poetry, who lent his name to the doctrine that 
Christianity was only "modified Hebraism." 

The intent of such studies was not to spread God's word, but to collapse both 
Christianity and Judaism into the paganism of the religion of the British oligarchs, the 
cult of Isis, and then resell the product as Zionism. 


Three years after Prince Edward's trip to the Holy Land, the British Foreign Office began 
preparing Palestine for "resettlement." In 1865 the Palestine Exploration Fund was 
founded with funding mainly from Oxford and Cambridge Universities and the Grand 
Lodge of Freemasons. The Fund's task was to "recover the real past and the real people 
of the Book" and carry out a comprehensive study of all relevant aspects of the 
historical territory of Palestine. 

The Fund emerged in large part from a pilot project called the Jerusalem Literary 
Society, which had been set up in the 1850s by the circle congregated around the 
British Consul in Jerusalem, James Finn. In 1857, Finn had sent a dispatch to the British 
Foreign Office detailing a scheme "to persuade Jews in a large body to settle here as 
agriculturists on the soil." To this end, he threw strong support behind a wholly 
"Christian" organization entitled the Society for the Promotion of Jewish Agricultural 
Labor in the Holy Land. 

The Literary Society focused on the exploration of all sorts of "antiquities" and ran 
various archaeological digs. It attracted scores of potential cult recruits and was 
patronized by the Archbishop of Canterbury. 

From 1865-76, the Palestine Exploration Fund was the clearinghouse for Anglican 
Restoration-to-Palestine propaganda : 

•The Fund worked with the British War Office to organize studies that would document 
the "inhabitability" of Palestine by demonstrating its "inhabitability" in the past and its 
current available resources. The head of these expeditions was Sir Charles Warren, who 
concluded in a work published in 1875 that Palestine "could again be the productive 
land it had been of old." Warren proposed that Palestine be developed by the East India 
Company with "the avowed intention of gradually introducing the Jews pure and simple 
(!) who would eventually occupy and govern the country" — a country which would 
achieve "a population of fifteen million." 

•A parallel study was conducted by Lieutenants Claude Conder and (the future Lord) 
Kitchener. The later author of such works as Judas Maccabeus and the Jewish War of 
Independence and The Hebrew Tragedy, Conder and the Palestine Exploration Fund 
laid out a comprehensive plan to make Palestine "habitable again" as it was before the 
Arab conquest had driven out the Byzantines. In 1882, Conder was chosen to guide 
another crown tour of the Holy Land, this time by the future George V, then Prince 

•The now-decrepit Lord Shaftesbury, one of the Fund's founders, became its president 
in 1875. As he was preparing to die with dignity, Shaftesbury pleaded for the Fund "to 
send out the best agents" to "prepare" Palestine "for the return of its ancient 
possessors ... for the time cannot be far off before that great event will come to pass." 
Then, right before doddering to his grave, Shaftesbury wrote in the Quarterly Review: 

Syria and Palestine will ere long become most important. The old time will come 
back ... the country wants capital and population. The Jew can give it both. And 
has not England a special interest in promoting such a restoration? ... She must 
preserve Syria to herself. Does not policy then ... exhort England to foster the 
nationality of the Jews and aid them, as opportunity may offer, to return as a 
leavening power to their old country? England is the great trading and maritime 

power of the world. To England, then, naturally belongs the role of favouring the 
settlement of the Jews in Palestine.... The nationality of the Jew exists, the spirit 
is there and has been for three thousand years, but the external form, the 
crowning bond of union, is still wanting. A nation must have a country. The old 
land, the old people. 

At the same time, a "Hebrew language" revival was beginning among demoralized 
Jews, centered around the literary publication Dawn (Ha-Shahar). Based in Vienna, this 
circle, which issued all sorts of literary calls for "the rebirth of the Jewish People in the 
land of its ancestors," spawned Hebrew-language revivalist sects in eastern Europe and 
various Hebrew-language national circles that intermeshed various other sect-language 
groups in Vienna around the turn of the 1880s. According to high level Austrian officials 
from that period, the leader of the Ha-Shahar group, Peretz Smolenskin, was 
commissioned by the British embassy in Vienna to translate the Disraeli-authored 
Jewish State blueprint in 1877. 

The various 1860s-1870s Palestine and Jewish Restoration cult operations were in fact 
predicates of two wider, intersecting British oligarchical strategies. First, the 1870s saw 
the emergence of several high-level coordinating agencies for international cult 
manufacture, in particular the Vril Society (founded in 1871) and the Theosophy Society 
(founded in 1875 and headquartered in Britain from the 1880s onward). The former 
was headed by Edward Bulwer-Lytton, the high priest of the Isis cult in Britain, and was 
the mother-cult for the later Thule Society and related groups which created Hitler and 
the Nazis. The Theosophy group was a key mystic movement which utilized the 
swastika as its organization symbol. In combination, these two agencies provided 
leading personnel for the 1880s Isis-Urania Temple of the Hermetic Students of the 
Golden Dawn group, organized around Theosophy guru Madame Blavatsky's Isis 
Unveiled and its call for British aristocrats to organize themselves into a new Isis 
priesthood. The Golden Dawn specialized in studies of Isis, the Cabala, and other 
"mystical arts," including witchcraft, under the aegis of head warlock Aleister Crowley. 
Crowley in turn was the mentor of LSD advocate Aldous Huxley, indicating how the Isis- 
Urania cult is the direct forebear of the creators of Jim Jones and other drug cults of 

These cult-coordinating agencies were the darker side of British imperial strategy and 
its concern with the "Eastern Question." Through the 1860-80 period, the British 
Foreign Office was determined to undermine the rise of French power in the Middle 
East, epitomized by France's construction of the Suez Canal. At the same time, the 
British were preparing to pounce on the cadaver of the Ottoman Empire, with various 
ethnic-cult groups under their control to divide and conquer the entire Balkan-Near 
East-India region. The urgency of accomplishing these aims grew with the defeat of the 
British-run Confederacy in the U.S. Civil War and the continuing potential of a U.S.- 
Russia-France-Germany alliance opposed to the British Empire and its policies. 

The focal point of Britain's Near East designs was Egypt, not Palestine per se. When the 
French had begun construction of the Canal, then-Prime Minister Palmerston 
announced, "I must tell you frankly that what we are afraid of" is that "this Canal will 
put other nations on an equal footing with us." When Disraeli became Prime Minister in 
1874, he maneuvered to have the London Rothschilds buy the Egyptian ruler's shares in 
the Canal for the British government. Soon after, Disraeli and his Foreign Secretary Lord 
Salisbury (Robert Cecil) acquired Cyprus for Britain with the aim, according to a British 
historian, of "bringing Palestine and Syria within the orbit of British control" — an aim 
which Salisbury-Cecil referred to quite candidly in his private writings. 

Disraeli and Salisbury reverted to the policy approaches of Palmerston in the 1840s, and 
took several initiatives toward activating the Oxford Movement Anglican "restoration of 
the Jews to Palestine" cult. But they were hampered by other international strategic 
considerations from launching their own "Balfour Declaration" forty years early. 

Among Disraeli and Salisbury's Zionist-style initiatives were: 

•The 1877 authorship of the Jewish State blueprint published anonymously by 
Smolenskin at British request in Vienna and withheld from the 1878 Berlin Congress for 
immediate political reasons; 

•Support for a scheme of a South African mystic, Lawrence Oliphant, for a large-scale 
Jewish settlement project in the Palestine territory; 

•Development of a "charter of rights" for Jews in southeastern Europe, which gave the 
British Foreign Office free rein to intervene at will in the affairs of principalities in that 

In this way, the Disraeli-Salisbury Near East strategy smoothed the way for the Round 
Table group that ran British policy from the early 1880s onward to promulgate the 
Balfour Declaration. The extent of their preparations made the 1890s emergence of an 
actual organized political-Zionist movement around Theodore Herzl almost anticlimactic. 

"Spiritual Father" of the Cult 

The man who is officially known as the "spiritual father of the country" in Israel today is 
Theodore Herzl. Herzl, the prophet of political Zionism, went by the code-name 
"Tancred"; he ably personified the race-cult ideas of Disraeli and the Anglican "Jewish 
restoration ists" of 19th century England. 

Herzl was bred in Vienna, the intellectual swamp of the decomposing Hapsburg Empire. 
There the British intelligence service and allied House of Austria also recruited Adolf 
Hitler, for the Nazi variety of anti-Semitism. Like Hitler, Herzl was an extreme neurotic, 
a Bohemian playwright, who hated Jews. Laughed at, derided, denounced, and assured 
that he was insane by almost all Jews he came in contact with, Theodore Herzl was 

embraced by the racialist myth-makers of the British Empire, becoming a principal 
agent for their policy: a drive to "purify" the Aryan and Semitic "races" alike by ridding 
Europe of "the Jew." 


No single fact reveals more of Herzl's character than his morbid idolization of Richard 
Wagner. Wagner was a racist and a cultist, who differed on few points from his Nazi- 
linked son-in-law, Houston Stewart Chamberlain of the Chamberlain family. Wagner's 
operatic themes, with their "love-death" obsessions and race-cult mythologies, were 
often directly provided to him by the high priests residing in Great Britain. His 1830s 
opera Rienzi, based on the story of a medieval Knight of the Maltese Order, was lifted 
from the novel Rienzi by Edward Bulwer Lord Lytton. 

According to one account of late 19th century Vienna, it was at a performance of 
Wagner's Tannhauser \r\ 1895 that "the truth of irrational Volkisch politics became clear 
to (Herzl) as in a flash of intuition." The same "flash of intuition" blinded Adolf Hitler, by 
his own account, upon hearing Wagner's Rienzi. 

"Only on those nights when no Wagner was performed did I have any doubts about the 
correctness of my idea," Herzl wrote in his diaries. His biographer, Amos Elon, reveals 
that, "for inspiration and to dispel occasional doubts, Herzl turned to Wagnerian music, 
especially Tannhauser. He was enraptured by the music of the great anti-Semite... Herzl 
faithfully attended every performance of Wagner at the Paris opera." 

The first Zionist Congress opened with the playing of parts of Tannhauser. Tannhauser 
was also a favorite of the decadent occultists in Great Britain; the son of Lord Lytton 
wrote an adaptation of it as a companion-piece to Madame Blavatsky's volume, Isis 

It was hardly difficult for the British to recruit Herzl. First, he was an Anglophile. He was 
also a believer in all sorts of Germanic-Teutonic myths. "An immensely rich Anglicized 
Prussian nobleman was Herzl's hero-ideal," writes Elon. His earliest writings were about 
knights, lords, and noble barons. In his diaries, he wrote, "If there is one thing I should 
like to be, it is a member of the old Prussian nobility." 

This expression of abject political servility was inevitably accompanied by a savage 
tendency to sexual fantasizing of a sodomist stamp. In one diary entry, Herzl dubs his 
penis the "ideal candidate for Knighthood," an image that merges with obsessive sado- 
masochistic thoughts of death, suicide, melancholy, and "the Apocalypse." 

"Blond, clever-eyed little girl... " reads another diary entry in which Herzl reveled in his 
passion for an eight-year old. 'Today I realized for the first time that is is possible to fall 
in love with a little girl." 

Herzl's death at age 44 is in part attributed by his biographers to his having contracted 
gonorrhea at age 20. 

One biographer hints at the relevant personal background when he muses that, were it 
not for Herzl's passionate devotion to a domineering mother, which broke up his 
marriage and forced him to think of other things, there would have been no Zionism. 

It is a relevant fact that Herzl would later write articles in sympathetic understanding of 
French anarchoterrorists during the 1890s, like the Zionist lobby's kept journalists today 
who excuse British terrorist deployments as a spontaneous "sociological phenomenon." 
Herzl was a near-lunatic, who might have been made into a terrorist as easily as an 
apologist for terrorism, a Nazi as easily as a Zionist. Herzl and Zionism did not emerge 
from any tradition of actual Judaism. Zionism is a rejection of Judaism, as all Jews at 
that time knew. Undoubtedly, it was while searching the back alleys of Vienna for a 
streetwalker that Herzl stumbled into one of the "salons" operated by British intelligence 
and friends, emerging from the place with Zionism tucked in his vest pocket. 

High Viennese society was completely under the sway of the network of salons set up 
by Julie Rothschild, daughter of the head of the Vienna branch of the family, and by 
Empress Elizabeth of the pro-British Wittelsbach royal family of Bavaria that was later to 
finance Adolf Hitler's political career. As with the salons of British agent Madame de 
Stael in Paris earlier in the century, the Vienna salons' raison d'etre was to recruit 
susceptible persons into the supportive environment for agents. Throughout the 1880s 
and into the 1890s, Theodore Herzl was a known frequenter and "dandy" in these 
Viennese salon circles. 

•The Rothschild-Hapsburg-Wittelsbach salon network included philosophers, journalists, 
editors, writers, artists and scientists, so to speak. Among them: 

•Science quack Ernst Mach, assigned to wipe out the influence of the great Neoplatonist 

•Karl Menger, "British free trade" ideologue and father of the "Austrian School" of 
economics, created to destroy Alexander Hamilton and Friedrich List's influence for 
industrial progress on the continent - Menger was Herzl's law professor at the 
University of Vienna; 

•Arnold Schonberg, the music fraud who is spiritual guru of "modern" music. 

This Hapsburg-Wittelsbach mafia strangled intellectual life in the capital, and combined 
with the Rothschild family's grip over Austrian credit to give London firm political control 
of the city. Vienna was the seedbed for all sorts of synthetic "nationalist" ideologies, 
pseudoartistic movements, and cults. Among these was a Hebrew-language revival 
movement formed in 1867, which was sprouting Zionist propaganda by 1875. By 1883, 
this operation had evolved into a network of Zionist literary cells throughout Europe. 

In 1880, anti-Semitic "theory" began to make its contribution to Vienna's intellectual 
delicatessen. This paralleled France during the 1840s and 1850s, when aristocratic 
writers authored books with titles like Essay on the Inequality of the Human Races by 
Count de Gobineau; The Jews, Kings of the Epoch, and so on. Jesuit "orientalists," 
meanwhile, began to develop theories of the relation of the "Aryan" race to the 
"Semitic" race. 

Given that Benjamin Disraeli's novels like Coningsby (1844) and Tancred (1847) were 
proclaiming the superiority of the Aryan-Semitic "race," it is obvious where such "ideas" 
originated. Oligarchist Count de Gobineau's Essay{1853), for example, had the 
following to say about the correlation between Great Britain's "political stability" and 
"ethnic purity": "In England, where modification of the stock has been slower and up to 
now less varied than in any other European country, we still see the institutions of the 
14th and 15th centuries forming the base of the social structure." England, de Gobineau 
paeaned, had best preserved "true Germanic usage," and was the "last centre of 
Germanic influence." 

Starting around 1879, the German-speaking countries began to be flooded with titles 
like 7776 Jewish Question as a Racial, Ethical, and Cultural Question and 777e Victory of 
Judaism over Germanism. Mass followings began to develop for demagogic anti-Semitic 
politicians like Karl Lueger, whom Hitler later admired. Lueger was elected Lord Mayor 
of Vienna in 1895, virtually coinciding with Herzl's first organizing for Zionism. 

For the Disraeli-Palmerston circles in London, anti-Semitism was a means to "persuade" 
Jews that their only hope lay in going to Palestine — in becoming Zionists. More 
immediately, however, British anti-Semitic operations added tremendously to British 
capabilities for destabilizing the domestic politics of Russia, France, and other countries, 
and breaking up threatening European or European-USA coalitions. 

Paradigmatic was the 1890s Dreyfus Affair in France, during which the French nation 
was not only dragged through a "Jewish problem" destabilization, but an important 
government faction around Prime Minister Gabriel Hanotaux, which was committed to a 
French-German alliance for development, was crushed; the Jewish Captain Dreyfus had 
been accused of not only treason, but reason on behalf of German agents in France. 

It was also the Dreyfus Affair that launched Herzl into his Zionist organizing drive. Herzl 
covered the case in Paris for a liberal Viennese weekly; for months previously, he had 
been toying with wild-eyed schemes to release the pressure of the anti-Semitic flood. 
One characteristic such scheme was to have the Papacy sponsor the mass baptism and 
conversion of Jews! But these "living theater" fantasies dissolved quickly. 

The record shows that Herzl's own conversion to Zionism was not spontaneous. 

In 1893, Herzl had held meetings with an Austrian parliamentarian, Baron Chlumecki. 
The same Chlumecki, when informed three years later that Herzl had authored a book 
entitled The Jewish State, declared the idea "lacking in originality." Chlumecki insisted 
that Herzl had to have read Benjamin Disraeli's 1877 document, The Jewish Question as 
an Oriental Question, which, the Austrian claimed, had been authored by Disraeli for 
the 1878 Berlin Congress. At the British ambassador's further request, Chlumecki 
revealed, the Baron had personally translated it into German and had quietly circulated 

The Disraeli document, other Austrian circles close to Chlumecki asserted later, was 
suppressed because it would have been a "powderkeg that would wreck the Berlin 
Congress" (in the words of the journalist brother of Heinrich Heine). Jews were 
universally opposed to any nation of Judaism as racism or nationalism, a "godless" 
creed, in the words of some. Disraeli was forced by European pressure to back away 
from his scheme, and to limit his activity at the Congress to intervention "on behalf of 
the Jews of southeastern Europe." 

Herzl never admitted, in his diaries or other writings, the British origin of his scheme. 
But once he came out with his Jewish State, his entourage became a nest of weirdos 
and kooks who gave him aid and comfort, at a time when other Jewish leaders advised 
him to seek help in an accredited asylum. "My dear friend, there is something wrong 
with your nerves. This book is a product of sickness. You must see a doctor," one 
associate advised. 

Not even the Court Jews in London would openly support Herzl in the 1895-96 period. 
Instead, they sent in the kooks to preserve and control him: 

• 7776 Reverend William Hechler, chaplain of the British embassy in Vienna and author 
of The Restoration of the Jews to Palestine According to the Prophecy, rushed to see 
Herzl upon publication of the latter's tracts. Hechler revealed himself to be a former 
private tutor for the family of the Grand Duke of Baden, and an intimate of the 
Hapsburg German Emperor Wilhelm. He served as intermediary for Herzl to the Grand 
Duke, to help plead the Zionist cause. 

•Count Philip Michael de Nevlinski, member of a Polish aristocratic family booted out of 
Eastern Europe in 1863 for his role in a Polish uprising against the Czar. The uprising 
had been sponsored by the British in revenge against Russia's alliance with Lincoln 
during the U.S. Civil War. De Nevlinski had extensive diplomatic contacts in the 
Ottoman Empire and elsewhere, which he used to open up high-level contacts for Herzl. 

• Holman Hunt, a London "Pre-Raphaelite" painter of some notoriety who publicly 
advised Herzl to treat the Arab inhabitants of Palestine as "nothing more than hewers of 
wood and drawers of water" who would "render the Jews very useful services." 

•Richard Beer-Hoffman, a leader of the "young Vienna" movement — one of many so- 
named youth cults spawned by Lord Palmerston throughout Europe. Beer-Hoffman 
authored much poetry on the "neoromantic revival of Jewish myths and biblical heroes." 

•Arminius Vambery, a former British spy and Turkish double agent who had earlier been 
a consultant on anthropological-linguistic affairs to Disraeli and Lord Palmerston. 

•EM. Lilien, a British artist and disciple of Aubrey Beardsley, the celebrator of Wagner's 
Tannhauser and Venus myths in drawings. For the first Zionist Congress, which opened 
to the sounds of Tannhauser, Lilien drew a souvenir card depicting a "Siegfried" knight 
figure clad in medieval armor against an Oriental background. Lilien also drew Herzl in 
the nude, as a bearded angel presiding in heaven over the birth of man! 

• Colonel Albert Edward Williamson Goldschmid, who pounced upon Herzl soon after 
the publication of The Jewish State, declaring, "I am Daniel Deronda!", the hero of 
George Eliot's romantic conjuring of the Zionist mythos in her 1876 novel of the same 
name. A son of converted Jews, Goldschmid came upon this revelation "in India" where 
he "decided to return to the ancestral fold." 

In the U.S., a Columbia University Professor of Semitic Languages who worked out of 
the Russian Studies Department, Richard Gottheil, was helping to set up Zionist groups 
in the U.S. Gottheil later authored a history of Zionism describing it as having emerged 
from the ashes of a universal Jewish humanism which burned out during the nineteenth 

British policy was not only to put Judaism's humanist traditions to the torch. Zionism 
was also built up through the deaths of thousands and thousands of Jews. During the 
1880-1900 period, spurts of support for Zionism, including several Zionist tracts, 
emerged in Russia and Eastern Europe thanks to the terror caused by the periodic 
pogroms and anti-Jewish extermination campaigns of that period. Aside from 
"spontaneous" local outrages, all the major pogroms are traceable to the hard core of 
"liberal" aristocrats centered around the Anglophile Tolstoy and other families allied 
with the London-Hapsburg-Wittelsbach factions. The pogroms provided the early 
"volunteers" for the Anglican-Jesuit Zionist experiment in Palestine. 

Nurtured during this period were several Hebrew language-revival cells having as their 
center Vienna but fanning throughout Eastern Europe. Also, a number of "Jewish rights" 
organizations formed, bringing a number of humanist-inclined individuals, but 
fundamentally under the control of the London "Jewish rights" networks that were 
congealed at the 1878 Berlin Congress by Disraeli and company. 


Universally, Herzl met with opposition and derision from 99 percent of the Jews he 
contacted, especially from continental circles assuming him to be a lunatic or British 
agent or both. 

When Herzl's tracts were first circulated, leaders of 500 Jewish communities petitioned 
the Emperor to have Zionism outlawed as a "godless movement." 

One Berlin paper described Herzl as an "English agent." A German archaeologist 
accused Herzl of "conspiring" with London, charging that Herzl was a "British agent who 
was luring the Jewish people into a nefarious adventure designed to serve the strategic 
interests of his employers in London." (Herzl challenged the author to a duel!) 

In 1897 a publisher of Viennese weekly, asked what he could do for Herzl's cause, 
responded, "If Herzl should be taken to the lunatic asylum, I shall be glad to put my 
carriage at his disposal." Prominent American Jews accused the early organizers of 
Zionism of trying to "brainwash" immigrants coming from Eastern Europe. A faction of 
American Reform Jews who labeled Zionism "that crazy messianic movement over the 
ocean" stated forthrightly that "our Zion is humanity religionized, not Judaism 

The vast majority of Jews perceived Zionism, correctly, to be an assault, with genocidal 
implications, directed mainly against Jews and Judaism. 

Earlier in the nineteenth century, a faction of German Jewish humanists had labeled the 
"return to Zion" idea a dangerous distraction from God's intent to have Jews serve as 
"chosen people" for all humanity, that is, God's "moral mission" for Jews. This faction 
regarded the "dispersion" after the destruction of the Second Temple as a "blessing 
rather than a punishment" since it was "designed to spread the worship of the True 
God everywhere." From this standpoint, "the Jewish loss of Palestine signified 
progress." This belief produced an important 1845 Frankfurt Rabbinical Conference 
resolution: "All petitions for the return to the land of our fathers, and for the restoration 
of the Jewish state, should be eliminated from the prayers." 

One prominent rabbi told Herzl that the Jews had a "historic mission to propagate the 
idea of humanism among all nations" and were for that reason "more than a territorial 
people." One Jewish editorialist called Zionism "madness born of despair"; a second 
"rejected Herzl's Judenstaat with greater distaste than the meanest anti-Semitic 

Several prominent Jews likened Herzl to the Reverend Jim Jones of the seventeenth 
century, Sabbatai Zevi, a self-styled Messiah who led a group to lemming-like self- 
destruction in Palestine. Rabbi Joseph Bloch, who editorialized against anti-Semitism in 
the press and as a member of the Austrian Parliament, warned Herzl that he was 

espousing the "need for a blood sacrifice," the "intention of reviving a sacrificial cult in a 
rebuilt Temple." 

Another prominent Austrian, Leon Ritter von Bilinski — the man whose memoirs were to 
expose the Disraeli origins of Herzl's ideas — told Herzl bluntly that the Zionist's ideas 
and assumptions were exactly those of the worst anti-Semitic racists. 

Bilinski especially took Herzl to task for trying to build up support for Zionism by the 
tactic of exploiting the "Jewish bogeyman" myth in meetings with diplomats, rulers, and 
financiers: "It the malicious propaganda that the Jews are a danger to the world and 
that they are revolutionaries continues, the Zionists will, instead of establishing a Jewish 
State, cause the destruction of European Jewry." 


Bilinski's implicit allusion to the development of a Nazi-Zionist lobby went right to the 
heart of the matter. It would later be the same British Zionist backers of Herzl 
(Rothschilds et al.) who would put Hitler in power and endorse "the holocaust." Herzl's 
ideas supported in every aspect the anti-Semites' conjuring up of the impossibility of 
Jews coexisting with other groups and of the evils caused by Jews living in Europe. 

At other times, Herzl and his followers went so far as to publicly attack "the kikes" and 
to insist that Judaism was Zionism's greatest enemy. 

The belief by Herzl and other early Zionists like Chaim Weizmann and Louis Brandeis 
that anti-Semitism was a biological inevitability matched to a tee the anti-Semites' racist 
attacks on the Jews as literally "bacilli" and so on. 

Herzl and his Zionist coleader, social psychologist Max Nordau, stated, "Only anti- 
Semitism has made Jews out of us." "As anti-Semitism grows, so do I," Herzl wrote in 
his diaries. "The anti-Semites will be only too happy to give Zionism publicity," Herzl 
wrote. And Herzl was only too happy to promote anti-Semitism and pogroms. 

The anti-Semites more than returned the compliment: 

•Anti-Semitic tracts in the 1890s frequently commented that "Palestine might make a 
good mousetrap for the Jews." 

•Edouard-Adolphe Drumont, editor of the notorious Oppenheimer family-funded La 
Libre Parole newspaper, praised Herzl's Judenstaat— which he reviewed at Herzl's 
prodding! — in an article entitled "Solution to the Jewish Question." The article praised 
Herzl for agreeing with the anti-Semites' charges, "for not seeing in us fanatics, 
maniacs, savage and heartless beings, but citizens who exercise the right of self- 
defence." Herzl, in his diaries, happily noted Drumont's "highly flattering editorial about 
me." At another time Nordau emphasized that "there is no one with whom I am in 

greater agreement" on the point that Zionism is "a question ... exclusively of race... 
than M. Drumont." 

• Ivan von Simonyi, the publisher of an anti-Jewish rag that insisted that Jews 
murdered Christian babies for ritual purposes, was the first editor to write editorials on 
Der Judenstaat— all immensely favorable, of course. He met Herzl, who wrote in his 
diaries that von Simonyi had "an astonishing amount of sympathy for the Jews.... Loves 
me!" 41 

The examples of Herzl's wooing and collaborating with anti-Semitic officials in various 
governments — collaboration which included plotting anti-Semitic activity to win support 
for the Zionist cause — are legion. In one early case of a man close to the pogrom 
coordinators in Russia, Interior Minister Plehve, Herzl was told, "You are preaching to a 
convert.... We would very much like to see the creation of an independent Jewish state 
capable of absorbing several million Jews." 

Herzl's diaries are filled with references to the strategies and ideas behind this 
relationship. "The anti-Semites will be our most dependable friends, the anti-Semitic 
countries, our allies." "Selling" Zionism would "cost nothing, for the anti-Semites will 
rejoice." Anti-Semitism is at bottom understandable, since "they could not have let 
themselves be subjugated by us in the army, in government, in all of commerce." And, 
in meetings with various reactionary European potentates, as Bilinski charged, Herzl 
freely conjured up massive world Jewish financial power and extensive Jewish control 
over revolutionary movements, playing off the "benefits" for collaborating with the 
Zionists against the "risks" of not doing so. 

This collaboration presaged the close collaboration between Zionists and Nazis during 
the 1933-45 period, including Zionist agreement to let nearly a million Jews die in 
return for letting the select, racially "pure" few escape from Hungary and Rumania. In 
this relationship, the cult of Thule and Odin of the elite Nazis, and the cult of Zion, both 
created in London's oligarchic cult laboratories, were to help each other "purify their 

This was more than a marriage of convenience. At the root of both movements were 
shared cult-race brainwashing, and shared hatred for the attempt by individual Jews 
and groups of Jews to leave ghetto life behind according to the laws established by 
Moses, Philo, Spinoza, and the great Spanish Jewish thinkers of the medieval period. 

Beginning with the influence of Disraeli, race-cult theory and Zionist theory were 
interchangeable. Moses Hess, the renegade nineteenth century socialist called "the 
donkey" by Karl Marx, got the ball rolling in his 1862 Rome and Jerusalem, an attempt 
to link the fate of "the Jewish race" to the British-created Italian "nationalist" movement 
of Mazzini. Spitting in the face of humanism and science, Hess yelped that "the race 
struggle is the primal one," and utilized the Aryan and Semitic race ideas freely. He 

claimed that Germans were anti-Jewish "racially," called those Jews who denied that 
Jews were a "separate race" "traitors to their people, tribe, race." 

Hess's kind of race thinking was commonplace among Zionists. It appears in Herzl's 
writings and fantasies interspersed with various medieval-knight metaphors. With 
certain Zionist thinkers race thinking became particularly chilling. Typically, author 
Arthur Ruppin, in The Jews of Today, stated that a "highly cultivated race deteriorates 
rapidly when its members mate with a less cultivated race, and the Jew naturally finds 
his equal and match most easily within the Jewish people...." 

This Darwinesque bestiality was more than matched in a speech by Herzl's colleague 
Nordau, to the 1897 Zionist Congress. "Microbiology tells us," Nordau mused, "that 
there exist tiny organisms which are perfectly harmless, so long as they live in the open 
air, but become the cause of frightful disease when deprived of oxygen. Governments 
and nations may well beware lest the Jews in like case become a source of danger." 
(Compare the anti-Semitic "bacilli" epithet.) 

The racism often spilled over into overt agreement with the Nazi-type ideologues on the 
"evilness" of the Jew, or the incompatibility of Zionism and Judaism. An Austrian 
psychologist of the late 19th century, Otto Weininger, "influenced certain trends in both 
Zionist and Nazi thinking," according to one Israeli author, with his argument that 
"Zionism is the negation of Judaism Before Zionism is possible, the Jew must first 
conquer Judaism." 

Weininger's theories have recently been echoed in a widely circulated Israeli short story 
with the theme that "Zionism begins with the wreckage of Judaism." Zionist novels and 
propaganda have from early times been filled with characterizations of Diaspora Jews 
as "living in filth," "one big hunchback," "filthy dogs," "parasites," "harlots," and 
"worms." One Zionist propagandist of the earlier part of this century, Jacob Klatzkin, 
described Jews as "living a false and perverted existence" and contrasted this with the 
"pure national type" that would emerge out of Zionism. Not surprisingly, Klatzkin 
insisted that "if we do not admit the rightfulness of anti-Semitism, we deny the 
rightfulness of our own nationalism" and advised that "instead of establishing societies 
for defense against the anti-Semites, who want to reduce our rights, we should 
establish defense against our friends who desire to defend our rights ' — i.e., let the 
mere "Jews" die, so Zionism can emerge with a "pure Semitic race." 

But none of his successors has outdone Herzl's venomous hatred of Jews. In a pique of 
rage against the widespread anti-Zionism he was meeting among Jews, he authored a 
piece called Kike (Mauschel\v\ the original German) which raved that anti-Zionist Jews 
were "disgusting," "dirty," and "mean." "Kike is anti-Zionist," Herzl railed, and concluded 
that the Zionists would act toward "kikes" like William Tell and his arrows: "Kike, take 
care! Friends, Zionism's arrow is aimed at Kike's breast." 

Zionism and Nazism's Common Mother 

During the 1896-1902 period, Theodore Herzl made several trips to England. In his 
diaries, he would note that, by aiding creation of a Zionist state, the British would "get 
at one stroke ... ten million secret but loyal subjects active in all walks of life all over 
the world.... As at a signal, all of them will place themselves at the service of the 
magnanimous nation that brings long-desired help.... England will get ten million agents 
for her greatness and influence." 

The Anglican oligarchy, however, did not come forth publicly with their decision to 
create a Zionist state until the peak days of World War I, and only then as a matter of 
destabilizing Russia and creating a Zionist lobby in the U.S. to use as a tool in bringing 
North America into the service of the threatened British Empire. A Zionist state then 
became an immediate, "live" objective, not accidentally at the same time that Nazism 
became an immediate, live objective. 

The obvious similarities between Nazism and Zionism are, as it were, genetic. After 
World War I, Zionism was massively promoted by the British elite as the flip-side of 
Nazism. Their creation of Nazism signified an attempted unification of the "superior 
English stock" with the "Germanic" branch of the Anglo-Saxon "race," with the objective 
of conquering Russia and securing control in the Middle East for which Russia (and later 
the USSR) was their main competitor. Their creation of Zionism was the establishment 
of a "land"-obsessed cult of "Jews who are not Jews," spoon-fed on Semitic racial ideas 
and Old Testament stories regarding Jewish superiority (to neighboring Arabs) as an 
ideological excuse for being, in Herzl's words, "England's ten million agents" in the 

Any B'nai B'rith official yelping "anti-Semitism" at that assertion is simply denying the 
facts. Herzl and other leading Zionists provide as much damaging prima facie evidence 
as any honest observer would require. Herzl's diaries and speeches are filled with 
sickening paeans to the symbiosis between British and Zionist strategy: "The Zionist 
idea, which is a colonial idea, must be understood in England easily and quickly." To the 
same point, Herzl conducted extensive research into racist Cecil Rhodes's method of 
cajoling, tricking, and bludgeoning the rulers of what is now Rhodesia into agreeing to 
have that territory turned into a British "Charter" area. Herzl was eager to apply the 
same techniques to the Arab inhabitants of Palestine. 

There are three fundamental facts about the elite which ran Britain in the latter part of 
the nineteenth century, through the Balfour Declaration commitment to a "homeland for 
the Jews in Palestine," through the 1920s-1940s development of Nazism and then the 
Israeli state. 

First: The total number of British policy-makers actually responsible for Zionism and for 
the Balfour Declaration is tiny — perhaps ten, at the most twenty. 

Second: This handful was by and large the same core group of forces guiding all 
imperialist strategy, i.e., the group that established the Round Table in the 1890s on a 
mandate contained in Cecil Rhodes's will. This same core group ran British policy from 
the 1880s through the World War Two period. 

Third: There is a heavy overlap between this Balfour Declaration "Zionist" crowd and 
the group that pushed Adolf Hitler and the Drang nach Osten strategy for Germany in 
the 1920s and 1930s — the so-called Cliveden Set. This includes a handful of "first 
circle" and "second circle" Jewish-name financiers and policymakers who were backing 
Hitler right up to the 1939-1940 conjuncture — Rothschild, Warburg, et al. 

The fact is there was one single Nazi-Zionist lobby, and this lobby is more or less 
interchangeable with the Round Table inner elite. We now turn to an example. 


The highly influential modern-day Cecils (e.g. Lord Harlech) are the linear, blood 
descendants of the family in sixteenth century England (e.g. Lord Burghley, William 
Cecil) which conspired fitfully against the humanists in Elizabeth Tudor's court, bringing 
the Maltese Order to power in England, and with it, the whole range of cabalistic- 
mystical arts of Ashmole, the Scottish Rite, the Oxford Movement, the Round Table and 
Cliveden Set. 

For purposes of historical truth, the Balfour Declaration, which put Britain on record in 
favor of a Jewish state in Palestine, should be renamed the Cecil Declaration. 

The key in the chain of modern-day Cecils is Robert Arthur Talbot Gascoyne-Cecil, the 
Third Marquis of Salisbury, the same Lord Salisbury who was Disraeli's Foreign 
Secretary in the 1870s. Through the period 1885-1902, this Lord Salisbury was to be 
Great Britain's Prime Minister for all but three years, and was to double as Foreign 
Secretary for five of those years. 

To British insiders, it is generally known that Salisbury, more than Disraeli, controlled 
the impulses of British policy during these years, including the period 1875-80. An 1878 
Salisbury-architected secret treaty established the strategic preconditions for the later 
British mandate over Palestine — that is, British acquisition of Egypt and Cyprus. At this 
time, he wrote in a letter to a British archaeologist: "We shall have to choose between 
allowing Russia to dominate over Syria or Mesopotamia or taking the country for 

By the beginning of the twentieth century, "the inner clique of the Conservative Party 
was made up almost completely of the Cecil family and their relatives ... as a result of 
the tremendous influence of Lord Salisbury," according to Tragedy and Hope author 
Carroll Quigley. The Conservative Party was "little more than a tool of the Cecil family," 
with Cecil family members and Cecil family proteges running ministries during the 1895- 

1905 decade ranging from the Foreign Office to the Treasury, the Irish affairs office, 
the Admiralty and the South African army. 

Stepping down from the premiership in 1902, Salisbury handed over the office to 
another Cecil, "his nephew, protege, and hand-picked successor," Arthur James Balfour, 
the very same who in 1917 was to convey to "Dear Lord Rothschild ... on behalf of his 
Majesty's Government" a "declaration of sympathy with Jewish Zionist aspirations" for 
"the establishment in Palestine of a national home for the Jewish people" — the Balfour 

Calling Balfour a "scion of the Cecil family," author Barbara Tuchman stresses that this 
family "had waited four hundred and fifty years since the two Cecils, father and son, 
ruled England under Elizabeth, to produce again two successive Prime Ministers." 
Balfour had been one of the real "insiders" since the early 1880s. In 1882, he was on 
the Board of Directors of the Aristotle Society; in 1885, he helped found the Fabian 
Society; during the 1880s he helped establish the Psychic Research Bureau with William 
James and others, out of which came in the 1890s the Order of the Golden Dawn; and 
in 1891, he was one of the few chosen to join the special "circle of initiates" of the 
Round Table secret society by Cecil Rhodes, Lord Esher, Lord Milner, and London Times 
editor William T. Stead. 

As late as 1926, Balfour was a central figure in the creation of the British 
Commonwealth, an act which former Prime Minister Harold Macmillan has credited as 
"one of the most important" in saving the British Empire. 

Like Lord Salisbury, Balfour was a public exponent of Zionism — in Balfour's case 
starting no later than 1906, when doing so was still a relatively rare public \h\v\q for a 
top-level oligarch. In the 1920s, the aging Balfour was still issuing public appeals for the 
Zionist cause and helping to motivate various international Zionist pressure groups. 

Simultaneously, his dislike for the Jews was quite unabashed. In 1905, as pogroms 
mounted in Russia, he proclaimed that "the persecutors have a case." In 1917, during 
the peak of Balfour Declaration manipulations, he responded, "Of course, these are the 
reasons which make you and me such ardent Zionists" when American Zionist Louis 
Brandeis confided that "every Jew is potentially an intellectual and an idealist and the 
problem is one of the direction of those qualities"— i.e., into Zionism and not 
"revolutionary movements." 

Balfour's Zionist pontifications were legion: on one occasion, he asserted that the 
"reconstruction of a Jewish kingdom in Palestine" would be an "interesting experiment" 
and an "even more interesting end of the world." On another occasion he intoned, "I 
am a great believer in separate nationalities" and moaned that the Romans' destruction 
of the Second Temple in the first century A.D. was "one of the great wrongs" of history 
that had to be redressed by "giving the Jews back their ancient home." 

Balfour preached the Zionist restoration-to-Palestine cause more fervently than any 
other Round Tablers involved in concocting the Balfour Declaration — with one 
noteworthy exception: Lord Robert Cecil, Balfour's cousin, whom Balfour appointed to 
be his special Foreign Office Undersecretary. 

Cousin Robert Cecil proclaimed himself "Zionist by passionate conviction." He ostensibly 
reached the verdict in 1906 that Zionism was "of vital importance to the world." So 
much ardor did Lord Robert Cecil feel for Zionism that he started shrieking "Judea for 
the Jews!" at a 1918 public gathering, having to be restrained by his fellows. The 
Balfour Declaration had promised no more than a "national home in Palestine." Calling 
the Balfour Declaration the "rebirth of a nation," Cecil, through the British Foreign 
Office, put out an official statement denouncing as "palpably false" the argument that 
Jews were primarily a religious group, and not a nation. 

During 1917-1918, Cecil issued documents containing three basic tenets of British 
Zionist policy: 1) the British must recognize and use the "international power of the 
Jews"; (2) the British must use support for Zionism to manipulate internal politics in 
Russia; and (3) the British must convince the Americans to accept the mandate for 
Palestine to bring the U.S. into the British-dominated geopolitical fold. 


The Cecils, in a sense, were a High Priesthood superimposed on the most important 
single institution set up in Britain in the late 19th century to oversee the enormous 
expansion of British imperialism at that time — the Round Tables. 

On the eve of the 1891 formation of the Round Tables, the Anglo-Saxon race-mystics 
were in a state of near-elation over the fact that what Round Table Executive 
Committee member Alfred Milner called "God's Englishman" was on the brink of having 
the entire world under his dominion. The "English-speaking race" was the "greatest of 
governing races the world has ever seen," said Joseph Chamberlain (of the family that 
produced Houston Stewart and Neville). The English were "one of God's chief chosen 
instruments for executing coming improvements in the lot of mankind," said Round 
Table Executive Committee member and London Times editor W. T. Stead. 

A core group of Cambridge and Oxford University mystics, Aristotelians, and pederasts 
were determined to create a Coordinating institution, controlled by an elite handful but 
with tentacles around the globe. This would act as the strategic controller of all the 
lower-level but extremely important cult-spawning sects such as the Fabian Society, the 
Psychic Research Bureau, the Aristotle Society, and the more guttersnipe "artiste"- 
oriented Theosophists, Vril Society, Pre-Raphaelite Brotherhood, and so on. 

The Round Table began as a secret society bringing together such Cambridge University 
luminaries as Lord Esher (for decades to be the private national security coordinator for 

the Queen) and Oxford University's Lord Milner, with Cecil Rhodes, through the agency 
of Stead. Around this group were Balfour, Lord Rothschild, and the keepers of the 
Rhodes Trust, an "educational fund" with the explicit aim of bringing elites around the 
world into an Anglo-Saxon "race union." 

Milner and Rhodes were both impassioned disciples of John Ruskin, whose speeches on 
"social reform" beginning circa 1870 launched the British counterinsurgency networks of 
the Fabian Society, "settlement house" movement and others. 

In the 1909-13 period, a special group of Round Table operatives known as Milner's 
Kindergarten (having been "schooled" under Milner in South Africa) organized 
semisecret Round Table groups throughout British dependencies and in the United 
States. In 1910 the Round Table magazine was formed. In the 1919-27 period, the 
Royal Institute of International Affairs and several offshoots, such as the New York 
Council on Foreign Relations, were created. 

From 1891 until World War I, Zionism figured as a special operation to be deployed 
when necessary, but not necessarily requiring public support. Exemplary of the coy 
public strategy was Rhodes's reaction to Herzl. Rhodes personally would not support 
Herzl's schemes, he declared, since he was more intent on having Germany get Syria 
and Palestine as a buffer against Russia, and organizing the German-speaking peoples 
into an international union with the "English-speaking race." 

But powerful circles in Germany were inclined to seek a continental alliance with France 
— most threatening for the British in connection with the famous Baghdad Railway 
project. Negotiations and treaties between the French and the Germans, potentially 
bringing in the Russians and even the Americans, forced the British to play their Zionist 
option more openly. 

When World War I busted up Franco-German entente approaches, the first thing the 
British elite did was to declare open season on the Ottoman Empire. In 1914, proposals 
for a British-sponsored "Jewish home in Palestine" began to be espoused by a handful 
of influential people, including the Fabian Society's New Statesman and Lord Herbert 
Samuel of the financier Samuel family. Periodically until the end of 1916, such proposals 
were authored by Foreign Office people and others, but not with any major immediate 

All this changed when the Round Table publicly assumed the government in December 
1916, in a coup against the Asquith regime. Lord Esher's puppet Lloyd George was 
installed as Prime Minister, presiding over an Imperial War Cabinet and advisory group 
set up by Milner and Esher. This included Balfour as Foreign Secretary, Milner as a 
cabinet member (Minister of War in 1918), and Jan-Christian Smuts as representative 
from the Union of South Africa. (Smuts, a Cambridge graduate who had been one of 
Rhodes's agents in southern Africa, was one of the inner circle in the Round Table.) 

These four men were the official cabinet "Zionist lobby," the motivating group in 
cabinet decision-making that pushed the Balfour Declaration through. In November 
1917, the declaration came forth as a personal statement from the Queen's government 
to Lord Rothschild. 

Advising the cabinet on a day-to-day basis was a Cabinet Secretariat, or brains trust, 
appointed by Milner and Esher, known as the "garden suburb," which included Leopold 
Amery (known as "the shadow of Milner"); William Ormsby-Gore (Lord Harlech, father 
of the 1960s British ambassador to the U.S., David Ormsby-Gore); Phillip Kerr Lord 
Lothian (editor of the Round Table magazine, who ran a special unit that ran Lloyd 
George); and Mark Sykes, a protege of "Arab Bureau" coordinator Lord Kitchener and a 
trained Jesuit with strong mystical leanings. 

Together with Lord Robert Cecil of the Foreign Office, these four provided the day-to- 
day coordination of the international Zionist movement. They deployed such leading 
Zionists as Chaim Weizmann — who otherwise couldn't have organized his way out of a 
paper bag — for crucial liaison work with Zionist groups and diplomats in primarily the 
U.S. and Russia. And they worked feverishly to win a strong orientation toward 
Palestine-Zionist policy by the U.S., through the agency of Brandeis and the British 
Embassy in Washington. 

Sykes, Amery and Ormsby-Gore (a Cecil) developed the following "strategic concept" 
for the Zionist project, involving three points: 

One: "From the purely British point of view, a prosperous Jewish population in 
Palestine, owing its inception and its opportunity of development to British policy, might 
be an invaluable asset as a defence of the Suez Canal against attack from the North 
and as a station on the future air-routes to the East." 

Two: The Jews were "a people who yet regarded the East as their true home." 

Three: "The whole influence of Judaism outside Germany will be directed in accordance 
with the attitude of respective powers regarding the Palestine question." 

As mentioned earlier, the same circle was intent on using Zionism to manipulate politics 
in Russia. "It is even possible," the War Office moaned in 1918, that "had the (Balfour) 
declaration come sooner, the course of the Revolution might have been changed." 

As usual, this core group of nine was rife with anti-Jewish sentiment. Lloyd George, for 
all his pious meanderings about the Old Testament and his "deep concern for the 
Jews," "didn't care a damn for the Jews," in the view of ex-Premier Asquith, and was 
only interested in a "Jewish buffer state." Sykes saw Zionism as necessary to combat 
Marxism, "which works toward the destruction of the present nationalistic basis of the 
world and the setting up of a World State" and which has made some Jews "regard Karl 
Marx as the only prophet of Israel." 

Ormsby-Gore, in a May 8, 1917 letter to Sykes, wrote, "I think we ought to use 
pogroms in Palestine as propaganda. Any spicy tales of atrocity would be eagerly 
welcomed by the propaganda people here — and Aaron Aaronsohn (a Zionist in British 
intelligence employ — ed.) could create some lurid stories for the Jewish papers." 

Perhaps the frankest expression of this viewpoint was that of Evelyn Baring Lord 
Cromer, a Round Table-converted "Zionist" by 1916-17, in an article in The Spectator 
titled "Zionism and the Jewish Future": "The most passionately ardent Jews prefer 
persecution, which keeps alive the flames of nationalism, to emancipation, which tends 
to quench it." 


Aside from the nine-member Cabinet and Cabinet Secretariat, a few other individuals 
can be included in the topmost circles of coordination of Zionism in this period: 

•James de Rothschild, Edmond de Rothschild, and Lionel Lord Rothschild: 

James was a scion of the French branch of the family who worked in England during 
this period to coordinate British Zionist activities. James made several important 
interventions into the U.S. situation, including crucial work with Brandeis's circle in 
manipulating President Woodrow Wilson. Edmond, already controller of much of the 
Palestine colonization, extensively manipulated French internal politics toward the 
emergence of a pro-Zionist government faction which supported the Balfour 
Declaration. Lord Rothschild was the Rothschild to whom the Balfour Declaration was 
addressed. He was the son of Lord Nathaniel "Natty" Rothschild, who had died in 1915. 
"Natty" was one of the original "circle of initiates" of the Round Table, who managed 
the Rhodes Trust until management passed to his son-in-law Lord Roseberry in the 
early 1900s. 

•Winston Churchill: Churchill popped in and out of cabinets throughout the 1914-1921 
period. He was a scion of the Marlborough family which had been allied with the Cecils 
ever since the seventeenth century, when they helped dump the Stuarts to bring 
England under the House of Orange. Churchill was also a descendant of "Zionist 
pioneer" Charles Henry Churchill of the 1840- 53 period. In 1908 Winston authored a 
statement insisting that "Jerusalem must be the only ultimate goal... The establishment 
of a Jewish State astride the bridge between Europe and Africa, flanking the land roads 
to the East, would not only be an immense advantage to the British Empire but a 
notable step towards a harmonious disposition of the world among its peoples." In 1920 
Churchill called for "the creation in our lifetime by the banks of the Jordan of a Jewish 
State under the protection of the British Crown which might comprise three to four 
millions of Jews." In 1920, Churchill was attacking "international and for the most part 
atheistical Jews" for the Bolshevik Revolution, "the struggle which is now beginning 
between Zionism and Bolshevik Jews is little less than the struggle for the soul of the 
Jewish people." 

•Geoffrey Dawson: Editor of the London Times during World War I, and a Round 
Tabler. In mid-1917, the notoriously anti-Semitic Times started writing news articles on 
the Zionist issue, including a May 1917 endorsement of the Zionists. 

•C.P. Scott: Editor of the Manchester Guardian, personal confidant of Lloyd George, 
contact man between the Round Table elite and Chaim Weizmann during an earlier 
period, and the man largely responsible for the launching of the British Palestine 
Committee. Scott was intensely concerned about using Zionism to win the U.S. to the 
British war cause, and published a Guardian piece calling for Palestine to become a 
"buffer state between Egypt and the North, inhabitated ... by an intensely patriotic 
race.... On the realization of that condition depends the whole future of the British Sea 

•Sir Herbert Samuel: As Minister of Health and Home Secretary in the previous 
Asquith government, Samuel was the author and circulator of in-cabinet policy 
statements in the 1914-16 period calling for official British support of Zionism. Samuel 
was to serve in the 1920s as British High Commissioner of Palestine and was to be a 
coordinator of the Israeli Red Cross in the 1940s and 1950s — an intelligence operation 
he was trained for during his earlier work with the Fabian Society's "settlement house" 

• Lord Brand: One of the Milner Kindergarten in the 1900-1910 period, who took over 
the Lazard Bank's international interests several years later; he became the key 
controller of Lazard-New York head Eugene Meyer. Meyer was at the 1914 founding 
conference of the Zionist Organization of America with Brandeis and a handful of 
others. Around these 17 or so individuals, second, third, and fourth circles carried out 
British-Zionist policy internationally: 

•A second circle of top-level civil servants, newspaper writers, British and American 
Zionists, and British intelligence agents provided credibility through propaganda for 
Zionist support-institutions and the "Jewish home" in Palestine. 

•A third circle of Zionists epitomized by Chaim Weizmann acted as the transmission belt 
between the elite and the Zionist troops. For all the ink that has been expended on 
Weizmann's catalytic role in getting the Balfour Declaration, he was in fact proselytizing 
among an elite that had been convinced of Zionism decades before Weizmann was 

•The Zionist mass organizations, which grew exponentially after the Balfour Declaration. 


In 1929, Amery, Samuel, Ormsby-Gore, and James de Rothschild established 
themselves as a parliamentary "watchdog for Zionist interests." At the same time, 

Smuts, Balfour, Churchill, Cecil, and Lloyd George were writing pro-Zionist petitions 
published by the Dawson's London Times. 

At a 1930s private meeting at which Churchill was the principal guest, and to which 
Amery, Lloyd George, James de Rothschild and Weizmann were invited, Churchill 
pointed to Weizmann and screeched, "You are our master and what you say goes. If 
you ask us to fight we shall fight like tigers." Churchill insisted that the Zionists must 
"persevere, persevere, persevere.... By all means let us have a Jewish majority in 

As for Philip Kerr Lord Lothian, keeper of the Rhodes Trust from 1925-40: While serving 
as British ambassador to the U.S. in the 1939-40 period, Lothian helped organize 
support rallies in New York for Zionist Anglophile extremist Vladimir Jabotinsky. 

At the same time, the same group was creating Nazism. 

Nazism grew out of a special project of Round Table-Oxford circles in the last quarter of 
the nineteenth century to create a Teutonic or Germanic race cult around the myths of 
the Norse god, Odin. For many of the inner elite groups congregated around the 
Scottish Rite Freemasons, back to the earlier days of Palmerston and Bulwer-Lytton, the 
swastika was a universally used symbol, since it was a favorite symbol of scores of 
ancient bestial mystic cults. The swastika appears on John Ruskin's gravestone. It was 
also Rudyard Kipling's personal hex. 

With Cecil Rhodes and others pushing "Germanic race" integration into Anglo-Saxon 
geopolitics, preparations were ongoing at various points, but especially in the 1920s, to 
transform Germany into a Marcher Lord East against Russia and as a partner in an 
"Anglo-Saxon"-run world. The London-connected Wittelsbach's family agent, Professor 
Karl Haushofer, ghost-wrote Mein Kampffox Adolf Hitler, which explicitly included 
Germany linking up with Britain in a global alliance. This Nazi policy was set in motion 
by the Lloyd George government, which at Versailles pushed for the harshest 
reparations policies, and then suddenly started "softening" — to allow for German 

In a nutshell, the policy of the Round Table for Germany throughout the 1918-1939 
period was to support a combination of extreme debt collection and rearmament for 
which Warburg agent Hjalmar Schacht's policy — leading to the Jewish extermination 
camps — was the necessary expression. 

The following individuals were among those building Nazism to serve Anglo-Saxon 
geopolitical mysticism: Lord Milner, Leopold Amery, Jan Christaan Smuts, Lord Brand, 
Winston Churchill, and the scions of the Rothschild family. With a small handful of 
others, these members of the "Cliveden Set" (Cliveden was the name of the Astor 

family estate where the Round Table coordinators met) utilized their enormous 
influence in the international press to build up "critical support" for the Nazi atrocity. 

Thus in the mid-1930s Lothian traveled to Germany to try to keep Hitler on the track of 
maintaining Germany in the fold of Anglo-Saxon world politics. 

Amery, Lothian, et al. only broke with the Hitler policy in the 1939-40 period, when 
their Frankenstein got out of control. Policy then shifted toward involving the U.S. in 
saving the British Empire. 

Obviously, Churchill's "anti-Nazi" image is bluff and myth. Throughout the war Sir 
Winston specifically forbade operations inside Germany that would have brought in an 
anti-Hitler leadership. As he said before parliament, he preferred Hitler. 

The role of the Jewish-name members of the Round Table elite in all this is particularly 
damning. Not until the late 1930s, and in some cases right through to 1940, did 
important elements in the Rothschild clique break with the Germanic-race-cult 
geopolitics. Max Warburg of the Warburg families, whose members were almost in all 
cases trained in finance by the Rothschilds, was, according to a recent biography of the 
Warburgs, one of the foremost advisers to Hjalmar Schacht, throughout the 1920s and 
1930s. All coverups aside, it was Schacht, in collaboration with the Warburg interests, 
the Schroeder Bank, and the Bank of England, who made the 1932 decision to put 
Hitler in power. After making that decision, Schacht successfully sold the Hitler option to 
the Rothschild-run New York-based "Our Crowd" families during a visit to the U.S. in 
1932. The manipulations of the Rothschild-linked Goldman Sachs investment house in 
New York, and of the American and German branches of the Warburg families, were in 
large part instrumental in putting the Krupp and I.G. Farben interests respectively on an 
irreversible course of support for Nazi economics, against the Rapallo course of East- 
West cooperation for the industrialization for Germany. 

A concluding note on the Chamberlains. It is of more than passing interest that Nazi- 
fawning, anti-communist Neville Chamberlain was sent out to marshal support for 
Zionism among English Jews in 1917 after the announcement of the Balfour 
Declaration. Said this backer of Hitler, "The existence of this new Jewish State would 
only add to the dignity and influence of Jews in other countries." 

The Chamberlain family, of course, had earlier been blessed with one of the great race- 
cult mystics of the past hundred years, Richard Wagner's in-law Houston Stewart 
Chamberlain. Yet more interesting is Joseph Chamberlain, father of Neville, and author 
of the following words: "I have been called the apostle of the Anglo-Saxon race, and I 
am proud of the title. I think the Anglo-Saxon race is as fine as any on earth. Not that I 
despise other races. They have their several virtues and aptitudes, though I admit the 
aptitudes of my own race appeal to me most strongly. There is, in fact, only one race 
that I despise — the Jews. They are physical cowards." 

Not surprisingly, Joseph Chamberlain became strongly pro-Zionist as a result of 
meetings with Herzl. In the words of his biographer, Julian Amery (of the same foul 
Amery clan), "Hitherto his interest in Zionism had been chiefly humanitarian. He now 
saw in it more positive opportunities for British policy.... He was the first among British 
statesmen to see in Zionism both an end to the ancient Jewish problem and a means of 
advancing the interests of the British Empire." 


Isis and Mother Zion 

The cult of Isis which Britain's oligarchists espouse is the fount from which thousands of 
variants of the Isis mother-worship theme have flowed over the last two millennia. That 
the oligarchs' Zionist bastard was just another creation in the same mold is made 
gruesomely clear by confessionary analyses of the psychoanalytic roots of the Zionist 
mythos recently published in Israel. 

According to the author of the book The Israeli Women, Lesley Hazleton — whose 
analysis overlaps significantly with that of Jay Gonen, the Israeli-born author of A 
Psychohistory of Zionism — Zionism's predominant impulse is an acting out of son- 
mother incest. 

Hazleton documents this by quoting first from the prophet Isaiah's words addressed to 
the city of Jerusalem: "Thy land shall be espoused/For as a young man espouseth a 
virgin/So shall thy sons espouse thee." She continues: 

The longing for Zion was one of the mainsprings of Jewish solidarity throughout 
the long centuries of dispersion; to act on that longing, however, was 
tantamount to an act of incest. As a mystical idea, the return to Zion afforded 
the bond of a future but "never to be achieved in our lifetime" redemption. It 
was imagined, as Isaiah indicates, in terms of the return of son to mother in 
sexual union. 

Then, citing the prophet Ezekiel's characterization of "non-Jewish" sovereignty over 
Jerusalem to acts of "multiple harlotries," Hazleton writes: 

The sons were to mount Mount Zion in the role of rescuer and sexual claimant, 
the young groom returning to claim his bride, the son his mother. The result of 
the intercourse between son and mother would be the rebirth of the son himself, 
who would give new life to his mother by saving her from the iniquities of 
suffering under foreign rule and restore her innocence and light as mother and 
life giver. It is thus little wonder that the fiercest enemies of Zionism in the early 
years of this century were the religious leaders of East European Jewry. 

Describing the attitudes of the first Zionist "pioneers," Hazleton notes that their "coming 
to the land to rebuild it and be rebuilt" was 

far more than a personal endeavor, this rebuilding signified both a personal and 
a group homecoming, a return to the womb of history in the form of the 
"espoused" — Zion. The charismatic socialist Zionist leader Meir Yaari, guru of 
the commune of Bittania near the Sea of Galilee, was unafraid to express the 
sexuality of their zeal. The land they tilled, he said, was their bride, and they 
themselves "the bridegroom who abandons himself in his bride's bosom ... thus 
we abandon ourselves to the motherly womb of the sanctifying earth." 

Hazleton then quotes Gonen's "interpretation" of this psychopathology: "Mother Zion, 
after being made love to by her 'homecoming' sons, gave birth to new life. Thus, the 
children replaced their father, husbanded their mother, and fathered themselves. They 
therefore experienced a Zionist 'rebirth' in which they played the new and masterful 
role of the potent life giver." 

In his book, Gonen adds this flourish: the Zionist "frame of mind ... implies that once 
again mother Zion was being fertilized and impregnated by the ascending sons who 
came to her rescue. Since they found her desolate, they husbanded her and made her 
bloom again Through the mediation of mother earth of the 'desolate' land of Israel, 
they were able to fuse the role of the Lord and master with that of newborn babes. In 
this fusion they tapped the energy source of an early infantile omnipotence which can 
do magic." 

Theodore Herzl, "the father of Zionism," Gonen notes, "captured this timeless actuality" 
in his novels. 

The Zionist enterprise, Gonen claims, could be summed up in the slogan, "We came to 
the land to build and be rebuilt." Or: "The Zionist endeavor was a magnificent obsession 
containing the idea that the sons of Israel ought to return and rescue their mother Zion. 


Hazleton extends the point to an analysis of the Hebrew language: 

In itself a rebirth, having lain dormant for thousands of years except in strictly 
religious use, Hebrew gives expression to the national symbolism of sex roles. 
For example the word for motherland, "modelet," is a feminine noun derived 
from the verb "to give birth." Yigal Yadin, Israel's soldier-archaeologist-politician 
(and founder of the Masada death-cult expedition in the 1950s — ed.), uses the 
word in exactly this sense when he described archaeology as "digging into the 
motherland, back to the womb" 

"Gever" is the Hebrew for man, pronounced with the main accent on the first 
syllable, giving it an aggressive swing. The word also means a cock, or rooster. 
But if heroism is purely masculine in Hebrew, weapons and fighting are even 
more explicitly so. While the sexual connotations of "gever" derive from the cock 
of the roost, those of weaponry derive directly from the penis. The Hebrew for 
penis is "zayin," which is also the word for a weapon. The phrase for Israel's 
armed forces can thus translate as "an army equipped with penises," and the 
verb meaning "to take up arms" also means "to have sexual intercourse. ' 

The Hebrew language, of course, has all along been key in reinforcing the ultra- 
hermetic qualities of Zionism. To this day, Hebrew code words from the cabalistic 
writings of the fifteenth and sixteenth centuries are used by Israel's Mossad intelligence 
service for internal communications. Israeli army men are called to war exercises and 
mobilizations by such phrases as "the elders council," "study of the Torah," and 
"product of the soil." Many Israelis have adopted Hebrew names, to sever the historical 
connections to "the Diaspora': among the English translations of commonly adopted 
names are antagonist, strength, towering, lightning, bear, and lion. 

Amos Elon, author of The Israelis: Founders and Sons, gives the following account of 
the founder of modern Hebrew, Eliezer Ben Yehuda (who had changed his name from 
Eliezer Perlmann). While reading "pan-Slavic tracts" in 1878, he 

suddenly ... realized the lesson implied for a small people like his own, and the 
imperative need to immediately "recreate Israel and its language upon the home 
soil. . ." When he first broached this idea to an acquaintance, Ben Yehuda ... was 
warned that he was sick and must consult a doctor. 

Ben Yehuda's wife knew no Hebrew; while still on shipboard he told her that in 
Palestine they would speak nothing but Hebrew. He ruthlessly kept his vow. 
When his first son, Itamar, was born ... he became the first child in centuries to 
hear only Hebrew from both his parents and almost nothing from anyone else, 
for he was kept isolated from all human contact lest the purity of his Hebrew be 
spoiled by alien sounds. His mother, though weak and ailing, agreed to her 
husband's demand not to hire a servant in order that the child might hear 
nothing but the holy tongue. "We feared the walls of our home, the spaces of 
our room, lest they echo the sounds of a foreign language ... and reach the 
child's ear ... we wished to keep all foreign sounds distant...." 

It was a risky undertaking. The language was still archaic. Many words 
indispensable in modern intercourse were missing. The child had no playmates; 
until his third year he remained almost mute and often refused to utter a word. 

Ben Yehuda's wife died in 1891 of tuberculosis that she had contracted from her 
husband. Ben Yehuda, undeterred by the tremendous opposition from almost 

everyone he knew, remained firm, and by his fanaticism proved that Hebrew 
could become a language fit for ordinary daily usage. 

Perfidy:The Story The Zionists Had to Suppress 

7776 book Perfidy, written by playwright Ben Hecht in 1961, is the single most damning 
statement to date on the interchangeability of the British-Zionist cabal that ran Israel 
during its early years and the leadership of the Nazis. 

In the book, Hecht presented extended excerpts from the famous 1953 Kastner trial, in 
which the pro-Nazi activities of Rudolf Kastner, head of a Hungarian branch of the so- 
called Jewish Agency Rescue Committee during World War II and later a spokesman for 
the Ministry of Trade and Industry in the new Israeli state, were brought to light in 
excruciating detail. In a trial that rocked Israel to its foundations, Kastner, one of the 
inner circle of the Zionist elite around Israeli Prime Minister David Ben-Gurion during the 
1943-53 decade, was revealed to have been the main Zionist agent of the Nazi 
exterminators of Hungary's Jews. Kastner, an Israeli court was shown, systematically 
deluded the leadership of Hungary's 800,000 Jews into believing that the Nazis were 
interested merely in mass relocation of the Jews, not mass murder. In return for this 
genocidal deception, Kastner was allowed to handpick a small Zionist elite of 388 Jews, 
mostly from his own family, to flee to Palestine. 

Hecht's book detailed Kastner's collaboration with Heinrich Himmler, Adolf Eichmann, 
and others with such precision that his book was suppressed, censored, and removed 
from libraries. Hecht's wife, who after his death tried to get the book republished, has 
been subjected to pressure and threats from the Zionist lobby in the U.S. Today, copies 
of Hecht's book are distributed virtually on a blackmarket basis. 

Excerpts from Perfidy are printed below. We begin with Adolf Eichmann 's testimonial to 
Kastner's activities, which Hecht quoted from " Eichmann s Confessions" published in 
the November 28 and December 5, 1960 editions of Life magazine. 

In Hungary my basic orders were to ship all the Jews out of Hungary in as short a time 
as possible. Now, after years of working behind a desk, I had come out into the raw 
reality of the field. As Muller put it, they had sent me, the "master" himself, to make 
sure the Jews did not revolt as they had in the Warsaw Ghetto. I use the word "master" 
in quotation marks because people used it to describe me. Since they had sent the 
"master," however, I wanted to act like a master. I resolved to show how well a job 
could be done when the commander stands 100 percent behind it. By shipping the Jews 
off in a lightning operation, I wanted to set an example for future campaigns 
elsewhere.... In obedience to Himmler's directive, I now concentrated on negotiations 
with the Jewish political officials in Budapest ... among them Dr. Rudolf Kastner, 
authorized representative of the Zionist Movement. This Dr. Kastner was a young man 
about my age, an ice-cold lawyer and a fanatical Zionist. He agreed to help keep the 

Jews from resisting deportation — and even keep order in the collection camps — if I 
would close my eyes and let a few hundred or a few thousand young Jews emigrate 
illegally to Palestine. It was a good bargain. For keeping order in the camps, the price 
... was not too high for me.... 

We trusted each other perfectly. When he was with me, Kastner smoked cigarets as 
though he were in a coffeehouse. While we talked he would smoke one aromatic 
cigaret after another, taking them from a silver case and lighting them with a silver 
lighter. With his great polish and reserve he would have made an ideal Gestapo officer 

Dr. Kastner's main concern was to make it possible for a select group of Hungarian 
Jews to emigrate to Israel.... 

As a matter of fact, there was a very strong similarity between our attitudes in the S.S. 
and the viewpoint of these immensely idealistic Zionist leaders.... I believe that Kastner 
would have sacrificed a thousand or a hundred thousand of his blood to achieve his 
political goal.... "You can have the others," he would say, "but let me have this group 
here." And because Kastner rendered us a great service by helping to keep the 
deportation camps peaceful, I would let his group escape. After all, I was not concerned 
with small groups of a thousand or so Jews.... That was the "gentleman's agreement" I 
had with Kastner. (pp. 260-261) 

A coexterminator of Eichmann's, S.S. Colonel von Wisliczeny, expanded on the nature of 
this Zionist-Nazi relationship. 

Our system is to exterminate the Jews through the Jews. We concentrate the Jews in 
the ghettos — through the Jews; we deport the Jews — by the Jews; and we gas the 
Jews — by the Jews. (p261) 

Hecht develops these points more fully in the body of the text. 

The Final Solution was decided on in Berlin in 1941 — total extermination of all Jews 
before the German military defeat put an end to the opportunity. 

The S.S. Colonels in Budapest had a knotty problem to solve in carrying out their end of 
the work speed-up. How to capture and deport eight hundred thousand Jews for killing 
in Auschwitz with only 130 S.S. as foremen? And only five thousand Hungarian 

The only possible way of getting Hungary's Jews to Auschwitz on schedule was to keep 
them ignorant of their fate. Even more, to do everything possible to spread the delusion 
among them that the Germans in Horthy's Hungary were human folk with no murder in 
their eye.... (A quote from Eichmann years later): "With Hungary we were particularly 
concerned. The Hungarian Jews had lived through the war relatively untouched by 

severe restrictions. We wanted Hungary combed with a tremendous thoroughness 
before the Jews could really wake up to our plan and organize partisan resistance." The 
S.S. launched their delusion offensive at a first get together with Hungary's leaders of 
Jewry.... With the Jewish leaders properly drugged, the Germans started the Jew 
round-up cautiously.... But the Germans smelled trouble ahead. Reports were coming in 
that Jewish groups were meeting in secret, trying to organize armed resistance. Other 
Doubting Thomases were escaping across the border to areas that offered haven for 

Jews. The exodus might grow Enter here, an answer to the German problem — 

Rudolf Kastner.... The Kastner personality is definitely a plus in Nazi eyes. It can be 
utilized. But more important than who Kastner is, is what he is. He is the representative 
of the Jewish Agency of Palestine, and a member of Ben-Gurion's Mapai Party.... He will 
continue the "Elite policy" of Weizmann (the policy enunciated by Zionist leader Chaim 
Weizmann in 1937 that Europe's Jews were "dust ... in a cruel world.... They must meet 
their fate.... Only a branch will survive. They must accept it." — ed.) and, after some 
modest protests, will be satisfied with the rescue of a selected group of six hundred.... 
With Eichmann's approval, Dr. Kastner alters the original deal somewhat. Instead of 
picking Jews from any "outlying towns," he picks three hundred and eighty-eight Jews 
from Kluj (Kastner's home village — ed.) alone. They are the "best," the most important 
members of Kluj Jewry — mainly Zionists. He includes also his own family.... Kastner 
knows the truth about the Final Solution, about the S.S. plan to deport all the eight 
hundred thousand Jews of Hungary to Auschwitz for cremation.... If Kastner breathes a 
word of this truth to a single condemned Jew in Kluj, the entire Final Solution will be 
wrecked. The twenty thousand Jews of Kluj will knock over their handful of guards and 
escape to Rumania, three miles away.... Kastner walks among the twenty thousand 
Jews in the town ... helps cool the trouble-makers down. He has the Zionist 
organization to help him. In Kluj, the Zionists are the leaders of Jewry.... Authority 
speaks. The wise tongues wag. The respected ones dazzle their twenty thousand 
listeners with their respectability. And the day is saved — for authority. They will ride 
off to life, their twenty thousand listeners to death.... (pp. 95-109) A Jewish escapee 
from Auschwitz elaborated further on the Kastner- Jewish Agency-Nazi working 
relationship. I am a Jew. In spite of that — indeed because of that — I accuse certain 
Jewish leaders of one of the most ghastly deeds of the war. This small group of 
quislings knew what was happening to their brethren in Hitler's gas chambers and 
bought their own lives with the price of silence. Among them was Dr. Kastner, leader of 
the council which spoke for all Jews in Hungary.... I was able to give Hungarian Zionist 
leaders three weeks notice that Eichmann planned to send a million of their Jews to his 
gas chambers.... Kastner went to Eichmann and told him, I know of your plans; spare 
some Jews of my choice and I shall keep quiet' Eichmann not only agreed but dressed 
Kastner up in S.S. uniform and took him to Belsen to trace some of his friends. Nor did 
the sordid bargaining end there. Kastner paid Eichmann several thousand dollars. With 
this little fortune, Eichmann was able to buy his way to freedom when Germany 
collapsed, to set himself up in the Argentine.... (pp. 261-262) Hecht also presented 
cogent evidence that the Jewish Agency (the Israeli-state official governing body for 
Israel) and the Joint Distribution Committee systematically and willfully withheld 

information from the world's press and governments about the mass extermination of 
Jews by Hitler; that affidavits written by Kastner immediately after the war were solely 
responsible for the acquittal by the Nuremberg Trials of such genocidal murderers as 
Kurt Becher; and that Kastner s activities were only a somewhat extreme variant of the 
hegemonic attitude of the Zionist leadership of David Ben-Gurion, Moshe Sharett, and 
others, whom Hecht frequently identifies as nothing more than British stooges. After 
noting that the judge who was presiding over a libel case that Kastner had brought 
against a journalist who accused him of collaborating with the Nazis stressed that 
Kastner s wartime duties were "part and parcel of the general duties of the S.S., " Hecht 
documented the extreme political discomfort felt by the British-loving Ben-Gurion elite 
as a result of the Kastner expose and the failure of the libel trial. As the possibility 
mounted in 1950s Israel that Kastner would be put on trial himself for Nazi 
collaboration and that the whole Ma pa i group would be tarred with the same charge, 
Rudolf Kastner was suddenly assassinated— by a young man who, Hecht noted, had 
been in the employ of Israeli intelligence just months before the assassination occurred. 
Two additional anecdotes from Ben Hecht's Perfidy. One witness at the libel suit which 
Kastner brought against his accuser provided documents which proved that during the 
war the Allied powers refused to bomb the crematoria at Auschwitz even though nearby 
industrial and related installations were hit by bombing raids. Tens of thousands of 
Jews, it could be surmised, would have escaped death if this operation had been carried 
out. Hecht concludes his book with an account of the Joel Brand case. Brand, a member 
of a Jewish Rescue Committee in Hungary, had arranged an exchange deal with Adolf 
Eichmann whereby Eichmann would deactivate plans for extermination of Hungary's 
Jews in return for several thousand trucks for, Germany. In full collaboration with 
British intelligence, Hecht points out, the Jewish Agency executive — including David 
Ben-Gurion, Moshe Sharett, and Ehud Avriel — had Brand arrested by the British in 
Syria when he came to the Middle East to plead his case for the deal. Brand was 
detained for four and a half months. Needless to say, the deal with Eichmann was 
sabotaged by this British-Zionist operation. Nearly a million Jews perished as a result. 

Free receipt, possession, dissemination, discussion and transmission of this 
document (or documents contained in this collection or archive) are all hereby 
claimed and maintained as under the Universal Declaration of Human Rights; 
including (but not limited to) those following: 

From the Universal Declaration of Human Rights 
Article Twelve of the Universal Declaration 

1. No one shall be subjected to arbitrary interference with his privacy, family, home or 
correspondence, nor to attacks upon his honour and reputation. 

2. Everyone has the right to the protection of the law against such interference or attacks. 

Article Eighteen of the Universal Declaration 

Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to 
change his religion or belief, and freedom, either alone or in community with others and in public or 
private, to manifest his religion or belief in teaching, practice, worship and observance. 

Article Nineteen of the Universal Declaration 

Everyone has the right to freedom of opinion and expression; this right includes freedom to hold 
opinions without interference and to seek, receive and impart information and ideas through any 
media and regardless of frontiers. 


This site contains copyrighted material, the use of which has not always been specifically 
authorized by the copyright owner. We are making such material available in our efforts to 
advance understanding of environmental, political, human rights, economic, scientific, and 
social justice issues etc. 


We believe that our use of any such copyrighted material constitutes a 'fair use' as provided for in section 107 of 
the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed 
without profit to those who have expressed a prior interest in receiving the included information for research and 
educational purposes. For more information go to: 


As regards the use of copyrighted material within the European Union. The European Directive 2001/29/EC of the 
European Parliament and of the Council of 22 May 2001 on the harmonisation of certain aspects of copyright and 

related rights in the information society provides in its art. 5 an exhaustive list of exemptions that can be 
implemented by the Member States. 

Amongst that list, the exemption(s) invoked must cover the reproduction and communication to the public (since 
the publication on the Internet implies those two acts). Generally, exemptions will be based on the purpose of the 
intended use. For instance, the Directive provides for an exemption to the exclusive right of reproduction and 
communication to the public when it is made for the sole purpose of illustration for teaching or scientific 
research, as long as the source, including the author's name, is indicated, unless this turns out to be 
impossible and to the extent justified by the non-commercial purpose to be achieved. 

Another exemption is "reproduction by the press, communication to the public or making available of 
published articles on current economic, political or religious topics or of broadcast works or other 
subject-matter of the same character, in cases where such use is not expressly reserved, and as long 
as the source, including the author's name, is indicated, or use of works or other subject-matter in 
connection with the reporting of current events, to the extent justified by the informatory purpose and 
as long as the source, including the author's name, is indicated, unless this turns out to be impossible". 

All the exceptions must comply with the three step test which imply that exemptions must only apply in certain 
special cases (1) which do not conflict with a normal exploitation of the work or other subject-matter (2) and do 
not unreasonably prejudice the legitimate interests of the rightholder (3).